Бесплатный фрагмент - Scientific analysis of the biblical Epistles of the Apostles

Conciliar Epistles of the Apostles

1. The Conciliar Epistle of the Holy Apostle James

Chapter 1

1 James, the servant of God and of the Lord Jesus Christ, to the twelve tribes who are scattered, rejoice. (The Apostle — from Greek. «the messenger.» If we call the epistles of the apostles the epistles of «messengers», then the religious mysticism is lost, just as if the angels are called their Greek counterparts «messengers», then the mysticism of religion is also lost, the terms acquire the ordinary meaning of ordinary people who are «used» by other people (priests-hypnotists) for their own benefit. Jacob admits that a slave, in the era of the slave-owning system, it was necessary to indicate his hierarchical affiliation, if a person said that he was a slave, then this meant his complete subordination to his master (he addressed his slave owner as «master» or «Lord»), if he was equal in his social position to the man who addressed him, then he called him «brother», to a woman «sister», even though he was not related to them. 12 tribes that are scattered (Greek: «diaspora») — the totality of Jews who settled since the Babylonian captivity of the VI century BC outside of Israel and Judea).

2 Receive with great joy, my brethren, when you fall into various temptations (The epistle expresses the idea of fighting various temptations).

3 knowing that the test of your faith produces patience; (The need to test faith through patience).

4 But patience must have a perfect effect, so that you will be perfect in all its fullness, without any defect. (The need to test faith through patience).

5 But if any of you lacks wisdom, let him ask of God, who gives to all simply and without reproach, and it will be given to him. (Everything, they say, is given from God).

6 But let him ask with faith, not doubting in the least, because the doubter is like a wave of the sea, lifted up and fluttered by the wind. (Analogies and comparisons).

7 Let not such a man think to receive anything from the Lord. (The idea of receiving anything from the lord of god is denied, it is only necessary to believe in God and fulfill the law of the priesthood).

8 A man with double thoughts is not firm in all his ways. (Condemnation of the twofold thought: I am something to God, and he is something to me).

9 Let a humiliated brother boast of his height, (Height is not something to boast about).

10 but the rich man will be humiliated by his humiliation, because he will pass away like a flower on the grass. (Wealth is not something to brag about).

11 The sun rises, the heat comes, and the heat dries up the grass, its color falls off, the beauty of its appearance disappears; so the rich also withers in his ways. (Analogies and comparisons).

12 Blessed is the man who endures temptation, because when he is tested, he will receive the crown of life that the LORD promised to those who love him. (Only the one who «endures temptation» will be happy, this is a test for him, for this, according to Talion’s rule, «he will receive the crown of life», the personification of the Lord God, who promises something for something).

13 In temptation, no one says: God tempts me; because God is not tempted by evil and does not tempt anyone Himself, (However, from the point of view of religion, this is not so, everything in the world is done by the will of God, including temptation).

14 but everyone is tempted, being carried away and deceived by his own lust; (Lust, naturally, takes place, but lust, from the point of view of religion, is also from God).

15 But lust, having conceived, begets sin, and sin done begets death. (This is also all by the will of God, from the point of view of religion).

16 Do not be deceived, my beloved brethren. (The author urges his brothers, that is, his equals, not to be deceived. However, this contradicts religious attitudes, people are deceived because God wanted it that way).

17 Every good gift and every perfect gift descends from above, from the Father of lights, who has no change and no shadow of change. (All according to the will of God, the «Father of Lights», from the point of view of religion).

18 When he was willing, he gave birth to us by the word of truth, so that we might be some of the firstfruits of his creatures. (All by the will of God, from the point of view of religion).

19 Therefore, my beloved brethren, let every man be quick to hear, slow to speak, slow to anger, (In a word, priests inspire favorable attitudes to them).

20 For the wrath of man does not create the righteousness of God. (Anger was not welcome).

21 Therefore, putting aside all uncleanness and the residue of wickedness, accept in meekness the implanted word that can save your souls. (In a word, priests inspire favorable attitudes to them, meek and God–fearing are the most profitable for manipulative priests, otherwise, they say, you will not save your souls).

22 But be doers of the word, and not hearers only, deceiving yourselves. (Installation for the execution of instructions).

23 For whoever listens to the word and does not do it is like a man looking at his natural features in a mirror: (Analogy with the image in the mirror).

24 he looked at himself, walked away and immediately forgot what he was like. (Analogy with the image in the mirror).

25 But whoever understands the perfect law, the law of freedom, and abides in it, being not a forgetful listener, but a doer of the work, will be blessed in his action. (Only the one who is a good performer is happy).

26 If any of you think that he is pious, and does not curb his tongue, but deceives his heart, his piety is empty. (Obedience, humility, non–malice is the ideal of a believer for manipulative priests).

27 Pure and immaculate piety before God and the Father is to look after orphans and widows in their sorrows and to keep oneself undefiled from the world. (To take a prize is to help the poor and the poor, to preserve oneself as an obedient tool in the hands of manipulative priests).

Chapter 2

1 My brethren! Have faith in Jesus Christ our Lord of glory, regardless of the faces. (Instilling faith in Jesus Christ «our Lord of glory»).

2 For if a man enters your assembly with a golden ring, in rich clothes, the poor will also enter in scanty clothes, (Analogies, comparisons, proverbs. Synagogue with Greek. «assembly, place of assembly» — in Judaism, a house of prayer in a community of believers. The word «synagogue» originally meant «leading to Sin», Sin or Nanna — in Sumero-Akkadian mythology, the god of the Moon. Nanna is a Sumerian deity, the son of Enlil and Ninlil, identified with the Semitic deity Sin. The central places of worship were in the city of Ur in the south of Mesopotamia and in the city of Harran in the north. Also known as the patron god of wisdom. He was depicted as an old man with a long blue beard, who crosses the night sky on his luminous boat. The army of evil spirits, with the help of Shamash (the Sun), Ishtar (Venus) and Adad (lightning), tried to eclipse him so that the light of Sin at night would not prevent them from carrying out their treacherous plans. But Marduk stood up for Sin, who managed to thwart the plot and preserve the silver light of this god. Being very old, Xing became the prototype of the sage god, and for the same reason he was credited with time management functions. According to some versions, Shamash and Ishtar are his children. Even Nusku (fire) is also his son. His wife is Ningal, «the great lady.» Compare: «Sanhedrin» — with Greek. «council», teacher — from Greek. slave, «child leader», in the later meaning of «educator»).

3 and you, looking at the one dressed in rich clothes, will say to him: it is good for you to sit here, but you will say to the poor: you stand there, or sit here at my feet — (Analogies, comparisons, parables).

4 then do you not overdo it in yourself and do you not become judges with evil thoughts? (Analogies, comparisons, parables).

5 Listen, my beloved brethren: Did not God choose the poor of the world to be rich by faith and heirs of the kingdom that he promised to those who love him? (Praising the poor, whom «God has chosen to be rich by faith and heirs of the kingdom that He promised to those who love Him?»).

6 But you have despised the poor. Are not the rich oppressing you, and are they not dragging you into the courts? (Despised — neglected, rich people are oppressors who attract the poor to the courts).

7 Do they not dishonor the good name by which you are called? (Condemnation of rich people).

8 If you fulfill the royal law, according to the Scripture: love your neighbor as yourself, you are doing well. (A reference to «Scripture», religious books written allegedly at the suggestion of God himself, that is, a priest-hypnotist, each religion has its own «Scriptures», in this case it means the Jewish «sacred books» — the Torah (the Pentateuch of Moses), the Tanakh, the Talmud, etc., preaching love for one’s neighbor).

9 But if you act with hypocrisy, you commit a sin, and you turn out to be criminals before the law. (Hypocrisy is pleasantness on the face, and «behind the soul» is deception).

10 Whoever observes the whole law and sins in one thing becomes guilty of everything. (Suggestion of guilt).

11 For the same one who said, «Do not commit adultery,» also said, «Do not kill; therefore, if you do not commit adultery, but kill, then you are also a transgressor of the law.» (Suggestion of guilt).

12 So speak and so act, as those who have to be judged according to the law of freedom. (Setting the legal and moral foundations of the emerging Christianity).

13 For judgment is without mercy to him who has not shown mercy; mercy is exalted above judgment. (Setting the legal and moral foundations of the emerging Christianity).

14 What is the use, my brethren, if someone says that he has faith, but has no works? can this faith save him? (Setting the legal and moral foundations of the emerging Christianity).

15 If a brother or sister is naked and does not have daily food, (Analogies, comparisons, parables).

16 but some of you will say to them, «Go in peace, be warmed and fed,» but will not give them what they need for the body: what good is it? (Analogies, comparisons, parables).

17 In the same way, faith, if it has no works, is dead by itself. (Analogies, comparisons, parables).

18 But someone will say, «You have faith, but I have works,» show me your faith without your works, and I will show you my faith from my works. (Analogies, comparisons, parables).

19 You believe that God is one: you do well; and the demons believe and tremble. (The statement of monotheism-monotheism. The word «demon» (evil spirit) is associated with «infuriate», «rabid», possibly with the Latin «beast» — animal, beast, in the ancient Egyptian religion, the devil is the god of fun and dancing).

20 But do you want to know, you unfounded person, that faith without works is dead? (Affirmation of the necessity not only of faith, but also of works).

21 Was it not by works that our father Abraham was justified in laying his son Isaac on the altar? (References to the Old Testament history).

22 Do you see that faith has contributed to his works, and by works faith has reached perfection? (Analogies, comparisons, parables).

23 And the word of the Scripture was fulfilled: «Abraham believed God, and it was imputed to him as righteousness, and he was called the friend of God.» (That is, if Abraham did not believe in God, that is, the backstage priest-hypnotist, then, according to Talion’s rule, he would not have been «called a friend of God», would have become an enemy of the backstage priest. That’s exactly what it is!).

24 Do you see that a man is justified by works, and not by faith alone? (Affirmation of the necessity not only of faith, but also of works).

25 Like Rahab, did the harlot not justify herself by works, accepting spies and sending them away by another way? (References to the Old Testament history).

26 For as the body without the spirit is dead, so faith without works is dead. (Affirmation of the necessity not only of faith, but also of works).

Chapter 3

1 My brethren! not many become teachers, knowing that we will be subjected to greater condemnation, (Initially, the emerging Christians were subjected to condemnation).

2 for we all sin a lot. He who does not sin in the word is a perfect man, able to restrain the whole body. (A person is sinful, the constant suggestion of guilt is beneficial to any priests in order to constantly «shear» the sinned «sheep»).

3 Behold, we put the bit in the mouth of the horses, so that they obey us, and we control their whole body. (Analogies, comparisons, parables).

4 Behold, and the ships, no matter how big they are and no matter how strong the winds are, with a small rudder they go where the pilot wants; (Analogies, comparisons, parables).

5 so the tongue is a small member, but it does a lot. Look, a small fire ignites a lot of substance! (Analogies, comparisons, parables).

6 And the tongue is fire, the embellishment of unrighteousness; the tongue is in such a position between our members that it defiles the whole body and inflames the circle of life, being inflamed by Hell itself. (Gehenna (Hebrew: «Gay-Hinnom», that is, the valley of Hinnom or the valley) is a valley south of Jerusalem (Nav 15:8), in which idolatrous Jews burned their children in honor of the idol of Moloch (4 Kings 23:10). In the New Testament, the use of the word «gehenna» is an allegorical designation of hell).

7 For every nature of beasts and birds, reptiles and sea animals is tamed and tamed by human nature (Analogies, comparisons, parables).

8 and none of the people can tame the tongue: it is an unstoppable evil; it is filled with deadly poison. (Analogies, comparisons, parables).

9 With them we bless God and the Father, and with them we curse men created in the likeness of God. (People pronounce all the sounds of speech by exhaling air. The vocal cords located in the larynx can be brought closer and strained, then they will vibrate under the pressure of exhaled air; as a result of this vibration, a «voice» is obtained. If the exhaled air does not meet any barrier in the oral cavity, sounds called vowels are obtained. The tongue is an anatomical organ, it does not speak, but a person «speaks» with the help of exhaled air through the larynx).

10 From the same mouth comes a blessing and a curse: it should not be so, my brethren. (Mouth-mouth also «speak», they are used for exhaled air, which translates articulate speech. The oral cavity is a kind of resonator, the size and shape of which can be changed with the help of the tongue and lips. By changing the position of the tongue and lips, a variety of vowel sounds is achieved. The sound acquires a different character if an obstacle is created to the exhaled air in the oral cavity, for example, when the lips are closed. Sounds, when uttering which exhaled air creates one or another barrier in the oral cavity, are called consonants. Consonants pronounced with a voice are called sonorous, without a voice — deaf).

11 Does sweet and bitter [water] flow from the same orifice of the spring? (Analogies, comparisons, parables).

12 My brethren, the fig tree cannot bring olives or the vine figs. Also, one source cannot pour out salty and sweet water. (Analogies, comparisons, parables).

13 Whether any of you is wise and reasonable, prove it in fact by good behavior with wise meekness. (Analogies, comparisons, parables).

14 But if you have bitter envy and quarrel in your heart, then do not boast and do not lie to the truth. (Analogies, comparisons, parables).

15 This is not wisdom descending from above, but earthly, spiritual, demonic, (Analogies, comparisons, parables).

16 for where there is envy and quarrel, there is disorder and all evil. (Analogies, comparisons, parables).

17 But the wisdom that comes from above is first pure, then peaceful, humble, obedient, full of mercy and good fruits, impartial and not hypocritical. (Analogies, comparisons, parables).

18 But the fruit of righteousness in the world is sown by those who keep the world. (Analogies, comparisons, parables).

Chapter 4

1 Where did you get the enmity and strife? is it not from here, from your desires that are at war in your members? (A question with the statement that all strife and enmity arise «from your desires, which are at war in your members»).

2 You desire, and you do not have; you kill and envy, and you cannot achieve; you quarrel and quarrel, and you do not have, because you do not ask. (Setting the legal and moral foundations of the emerging Christianity).

3 Ask, and you do not receive, because you do not ask for good, but to use it for your desires. (Setting the legal and moral foundations of the emerging Christianity).

4 Adulterers and adulterers! Don’t you know that friendship with the world is enmity against God? So, whoever wants to be a friend of the world becomes an enemy of God. (Condemnation of adultery).

5 Or do you think that the Scripture speaks in vain: «does the spirit that lives in us love us to jealousy?» (References to Scripture, the generalized name of Jewish books).

6 But grace gives the greater; therefore it is said: God resists the proud, but gives grace to the humble. (The meek and obedient are beneficial to any priests of any religion).

7 Therefore submit yourselves to God; resist the devil, and he will flee from you. (The word «devil» goes back to the ancient Greek «diabolos» — slanderer. The word is formed from the preposition «dia» — there and the verb «ballo» — I throw. It should be understood something like this: spread the rumor, that is, slander, blacken).

8 Draw near to God, and he will draw near to you; cleanse your hands, sinners, correct your hearts, double-minded. (Suggestion of guilt).

9 Lament, weep, and weep; let your laughter turn into weeping, and joy into sorrow. (Suggestion of guilt).

10 Humble yourselves before the LORD, and he will exalt you. (The meek and obedient are beneficial to any priests of any religion).

11 Do not slander one another, brethren: whoever curses his brother or judges his brother, the law curses him and judges the law; but if you judge the law, then you are not the executor of the law, but the judge. (The suggestion of the need to comply with the law).

12 There is one lawgiver and judge, who can save and destroy; and who are you, who judge another? (Only God is the chief judge in the world).

13 Now listen to you who say, «Today or tomorrow we will go to such and such a city, and we will live there for one year, and we will trade and make a profit»; (Condemnation of merchants who make a profit).

14 you who do not know what will happen tomorrow: for what is your life? steam that appears for a short time, and then disappears. (Analogies, comparisons, parables).

15 Instead of saying to you, «If it pleases the Lord and we live, we will do this or that,» (Analogies, comparisons, parables).

16 you, because of your arrogance, are vain: all such vanity is evil. (Condemnation of vanity).

17 Therefore, whoever understands to do good and does not do it, it is a sin for him. (Suggestion of guilt).

Chapter 5

1 Listen, you rich ones: weep and weep for your troubles that come upon you. (Suggestion of guilt).

2 Your wealth is rotten, and your clothes are moth-eaten. (Analogies, comparisons, parables).

3 Your gold and silver are rusted, and their rust will be a testimony against you and will eat your flesh like fire: you have gathered treasure for yourselves for the last days. (Analogies, comparisons, parables).

4 Behold, the wages withheld by you from the laborers who have reaped your fields are crying out, and the cries of the reapers have come to the ears of the LORD of hosts. (The Lord of Hosts — Yahweh, Sabaoth — (from Hebrew. cebabot — militant) — and Judaism is one of the epithets of the god Yahweh).

5 You have been luxuriating on earth and enjoying yourselves; you have filled your hearts as if for the day of the slaughter. (The «chosen ones» behaved «incorrectly»).

6 You condemned and killed the righteous man; he did not resist you. (The «chosen ones» behaved «incorrectly»).

7 Therefore, brethren, be patient until the coming of the LORD. Behold, the farmer waits for the precious fruit from the earth and endures for him for a long time until he receives early and late rain. (A call for long-suffering «until the coming of the Lord.» Analogies, comparisons, parables).

8 Be patient, too, and strengthen your hearts, because the coming of the LORD is coming. (A call to long-suffering, «the coming of the Lord is coming.» So far, no «coming» has been observed!).

9 Do not complain, brethren, against one another, lest you be condemned: behold, the judge is standing at the door. (Condemnation by groans and complaints, allegedly «The Judge is at the door»).

10 Take, my brethren, as an example of long-suffering and long-suffering, the prophets who spoke in the name of the LORD. (The prophets are given as examples).

11 Behold, we please those who have endured. You have heard about Job’s patience and have seen the end from the Lord, for the Lord is very merciful and compassionate. (God acts according to Talion’s rule: you are for me, I am for you).

12 But first of all, my brethren, swear neither by heaven nor by earth, nor by any other oath, but let it be with you, «Yes, yes,» and «no, no,» so that you do not fall under condemnation. (Oaths are forbidden, it is necessary to answer clearly: «yes, yes» and «no, no», otherwise you will be condemned).

13 If any of you suffer, let him pray. If anyone is cheerful, let him sing psalms. (In the case when someone suffers because of evil, then pray and sing psalms).

14 If any of you is sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. (Presbyter (Greek) — letters, elder; leader of the community of the first Christians. In the Apostolic Church, both presbyters and bishops were sometimes called that, without strict distinction. The apostles themselves were called presbyters, or elders. Oil is olive oil; in ancient times it was used not only for food, but also for cosmetic and medicinal purposes, in sacred rites of anointing).

15 And the prayer of faith will heal the sick, and the LORD will raise him up; and if he has committed sins, they will be forgiven him. (Prayer is an appeal to God or to other supernatural forces (in modern terms, auto-training, auto-suggestion). It goes back to «pray», and then to «pray». In other languages, the same root expressed a similar meaning. For example, in the language of the Hittites, a people who lived in Asia Minor in the III- II millennium BC, the word «maltai» meant «to ask». The German «melden» is also related. Today its meaning is to report, and in Old German it was used in the meanings: to name, indicate, notify. Compare the Russian verb «to pray» in the meaning of «to ask», «to pray» — to ask yourself, i.e. to be complacent, to inspire yourself with something, bolg. «praying» — «to ask»).

16 Confess your transgressions to one another and pray for one another to be healed: the intense prayer of the righteous can do much. (Suggestion of the need for confession and prayer).

17 Elijah was a man like us, and he prayed with prayer that it would not rain: and it did not rain on the earth for three years and six months. (Link to the Old Testament history).

18 And he prayed again: and heaven gave rain, and the earth brought forth her fruit. (Hypersensitive psychic shamans had a premonition of the approach of thunderstorms and rains).

19 Brethren! if any of you deviate from the truth, and who converts him, (The need for «re-education» of sinners).

20 Let him know that he who converts a sinner from his false way will save his soul from death and will cover a multitude of sins. (The need to «re-educate» sinners. James, the brother of the Lord — one of the brothers of Jesus Christ; later became a representative of the Jerusalem Church (Mt 13.55; Acts 12.17). Tradition attributes the message of Judas to the brother of the apostle James. However, it is obvious that the author is an unknown Jewish Christian who, using the name of the apostle, created a message in defense of the faith. This epistle is entirely devoted to practical and moral issues, more than other texts it looks like the Sermon on the Mount, and in style it resembles the Old Testament book of Proverbs. The message is written in exquisite Greek. According to the content and form of the work, it can be assumed that it was created at the end of the first or at the beginning of the second century by an educated Christian Jew who wished to express his ideas about morality in writing. This epistle was included in the canon only at the beginning of the fifth century. Luther called the epistle of James a «straw epistle» and did not include it in the Protestant Bible).

2. The First Conciliar Epistle of the Holy Apostle Peter

Chapter 1

1 Peter, the Apostle of Jesus Christ, to the strangers scattered in Pontus, Galatia, Cappadocia, Asia and Bithynia, the chosen ones, (Peter calls himself by the Greek name. «Aliens» who are «scattered», that is, Jews who found themselves in various corners of the vast Roman Empire. Pont (Euxine Pont from Greek. «hospitable sea») is an ancient region in the northern part of Asia Minor, inhabited by various tribes. In 301 BC under Mithridates III it was named the Kingdom of Pontus, in 64/65 BC it was incorporated into the Roman province of Bithynia and Pontus. Galatia — in ancient times a country in the central part of Asia Minor, named after the tribe of Galatians (Celtic tribes who came in the III century BC from the Southern Urals), since 25 BC as part of Rome. Cappadocia is an area in the center of Asia Minor, in the 2nd millennium BC. on the territory of Cappadocia was the center of the Hittite kingdom, in the middle of the III–I centuries BC. an independent kingdom, conquered by Rome, since 17 Roman province. Asia (Asia, from the Phoenician «sunrise», Europe — from the Phoenician «sunset») is the name of the Roman province, which included the western part of Asia Minor and the Greek cities of Asia Minor (Pergamum, Smyrna, Miletus, Ephesus). Asia was annexed to Rome in 133 BC by the will of the Pergamon king Attalus III, but there were constant uprisings against the Romans, which were brutally suppressed. Bithynia is a historical region in the north–west of Asia Minor, about 700 BC inhabited by Thracian tribes of Bithynians, was under the rule of Lydia, Achaemenids, from 297 to 74 BC. an independent kingdom, conquered by Rome. «The chosen ones» — they are de «chosen» by God, in fact, by the Christian priests who are forming to promote a new religion. Suggestion of exclusivity, «being chosen»).

2 According to the foreknowledge of God the Father, with sanctification from the Spirit, to obedience and sprinkling with the Blood of Jesus Christ: grace to you and peace be multiplied. (Mention of God the father Yahweh; Spirit is a three–dimensional concept, including a hypnotic state, a person’s character, his abilities, etc.; Jesus Christ and his blood, blood has a sacred meaning).

3 Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy has revived us by the resurrection of Jesus Christ from the dead to the hope of the living, (Praise Yahweh, who raised up his son. The question arises: why was it necessary to kill him then?!, so this is a show performance, because Yahweh’s finale should, from a religious point of view, be known).

4 to the incorruptible, pure, unfading inheritance, stored in heaven for you, (People of antiquity believed that «gods» «live» in heaven, who only do what they check their «chosen people», they have nothing else to do!).

5 by the power of God, through the faith of those who are kept to salvation, ready to be revealed in the last time. («By the power of God, through the faith of those who are kept to salvation,» a certain mystery will be revealed, as if).

6 Rejoice in this, having now grieved a little, if necessary, from various temptations, (Let us grieve a little «from various temptations» and rejoice).

7 So that your tested faith may be more precious than the gold that is being destroyed, though tested by fire, to praise and honor and glory in the appearance of Jesus Christ, (Analogies and Comparisons).

8 Whom, having not seen, you love, and whom, having not seen until now, but believing in him, you rejoice with joy unspeakable and glorious, (The main thing for the apostles, priests is faith, that is, first suggestion, and then autosuggestion).

9 finally achieving the salvation of souls by your faith. (Faith will save souls).

10 This salvation included the researches and investigations of the prophets, who predicted the grace assigned to you, (Mention of the prophets).

11 examining to which and at what time the Spirit of Christ who was in them indicated, when He foretold Christ’s sufferings and the glory that followed them. (The «Spirit» foreshadowed something, in a state of hypnotic trance, the prophets talked about anything, but their commentators (backstage priests-hypnotists) «prophesied» as it was beneficial to them).

12 It was revealed to them that not to themselves, but to us, was served by what has now been preached to you by those who preached the gospel by the Holy Spirit sent from heaven, into which the Angels desire to penetrate. (The messenger angels are the backstage priests-hypnotists).

13 Therefore, (beloved), girding up the loins of your mind, while you are awake, put your full trust in the grace that is being given to you in the appearance of Jesus Christ. (It is suggested to rely «on the grace given to you in the appearance of Jesus Christ»).

14 As obedient children, do not conform to the former lusts that were in your ignorance (It is necessary to fight with lusts).

15 But, following the example of the Holy One who called you, be holy yourself in all your actions. (The «Saint who called you» — that is, the hypnotist-priest, it is necessary to be «holy in all actions», that is, obedient and compliant).

16 For it is written, Be holy, because I am holy. (Suggestion of submission and «holiness»).

17 And if you call the Father of the One who judges everyone according to their deeds without prejudice, then spend the time of your journey with fear (Personification of God, who «judges», instilling fear).

18 knowing that you have not been redeemed with perishable silver or gold from the vain life that was given to you from the fathers (Analogy with «not perishable silver or gold», which is contrasted with the vain life «given to you from the fathers»).

19 But the precious Blood of Christ, as the immaculate and pure Lamb, (the «precious» blood of Jesus Christ (the «immaculate and pure Lamb») is contrasted with the eternal life of the ancestors of the Jews).

20 who was destined before the creation of the world, but appeared in the last times for you, (Allegedly, Jesus appeared in the world to reveal himself as an «immaculate and pure Lamb»).

21 Those who believed through him in God, who raised him from the dead and gave him glory, so that you might have faith and trust in God. (All sorts of verbal tricks designed to inspire faith in the atoning sacrifice that Yahweh allegedly made in the form of the slaughter of his son).

22 By obeying the truth through the Spirit, having cleansed your souls to unfeigned brotherly love, constantly love each other from a pure heart, (Using the word «Spirit», which has many meanings, including a hypnotic state).

23 [as] regenerated not from corruptible seed, but from incorruptible, from the word of God, living and abiding forever. (All sorts of verbal tricks designed to inspire faith in the atoning sacrifice that Yahweh allegedly made in the form of the slaughter of his son).

24 For all flesh is like grass, and all human glory is like a flower on the grass: the grass has withered, and its color has fallen; (Analogies and comparisons).

25 But the word of the LORD endures forever; and this is the word that has been preached to you. («The Word of the Lord» — suggestion by the word).

Chapter 2

1 So, putting aside all malice and all deceit, and hypocrisy, and envy, and all slander, (A call to renounce «bad» deeds).

2 Like newborn babies, love the pure verbal milk, so that you may grow from it to salvation; (Analogies and comparisons).

3 For you have tasted that the LORD is good. (You were told that supposedly Lord God is doing everything for the good).

4 Approaching Him, a living stone, rejected by men, but chosen by God, precious, (Analogies and comparisons).

5 And yourselves, like living stones, make of yourselves a spiritual house, a holy priesthood, in order to offer spiritual sacrifices favorable to God by Jesus Christ. (The concept of «holy priesthood» applies to the apostles and Jesus Christ).

6 For it is written in the Scripture: Behold, I lay in Zion a corner stone, chosen, precious; and he who believes in it will not be ashamed. (Constant references to the Jewish «sacred» scriptures).

7 So he is a jewel for you believers, but for unbelievers he is a stone that the builders rejected, but which has become the head of the corner, a stumbling block and a stone of temptation (Analogies and comparisons).

8 against which they stumble, not obeying the word, to which they are abandoned. (Analogies and comparisons).

9 But you are a chosen race, a royal priesthood, a holy people, people taken as an inheritance in order to proclaim the perfections of Him who called you out of darkness into his wonderful light; (The suggestion of exclusivity and «being chosen». ).

10 once not a people, but now the people of God; [once] not pardoned, but now pardoned. (Suggestion of exclusivity and «being chosen»).

11 Beloved! I ask you, as strangers and wanderers, to move away from carnal lusts that rise up against the soul (a call to renounce lusts).

12 and to lead a virtuous life among the Gentiles, so that they, for what they slander you as evildoers, when they see your good deeds, glorify God on the day of the visitation. (The pagans, «having seen your good deeds,» began to «glorify Yahweh on the day of the visitation,» and if they did not see, then they did not glorify Yahweh).

13 Therefore, be submissive to every human authority, for the Lord, whether to the king as the supreme authority (a call to submission, submission to all authority).

14 to the rulers, as sent from him to punish criminals and to encourage those who do good, — (A call to submission, submission to all authority).

15 for it is the will of God that, while doing good, we block the mouths of the ignorance of insane people — («The will of God» is submission to the authorities, while not opening our mouths and not expressing seditious thoughts).

16 as free, not as using freedom to cover up evil, but as servants of God. («Servants of God» — under the slave-owning system, slaves should be «silent tools»).

17 Honor all, love the brotherhood, fear God, honor the king. (The attitude of submission, slavery, non-resistance to evil by violence. This is very beneficial to slaveholders and the priesthood).

18 Servants, obey the masters with all fear, not only the kind and meek, but also the severe ones. (The attitude of submission, slavery, non-resistance to evil by violence. This is very beneficial to slaveholders and the priesthood).

19 For it is pleasing to God, if anyone, thinking of God, endures sorrows, suffering unjustly. (It pleases not a fictional god, but slaveholders and priests to keep slaves in a religious «collar»).

20 For what kind of praise is it if you endure being beaten for your transgressions? But if, while doing good and suffering, you endure, it pleases God. (It is necessary to do good and endure, even if you are beaten, it is pleasing to God. It pleases not a fictional god, but slaveholders and priests to keep slaves in a religious «collar»).

21 For you are called to this, because Christ also suffered for us, leaving us an example to follow in his footsteps. (The «vocation» was, from the author’s point of view, to be an obedient slave, Christ «suffered», they say, and everyone should suffer).

22 He had committed no sin, and there was no flattery in his mouth. (Praise of Jesus Christ).

23 Being slandered, he did not slander one another; suffering, he did not threaten, but delivered it up to the Righteous Judge. (Praise of Jesus Christ).

24 He himself lifted up our sins with his body on the tree, so that we, having got rid of our sins, would live for righteousness: with his stripes you were healed. (Praise of Jesus Christ).

25 For you were like sheep wandering (having no shepherd), but now you have returned to the Shepherd and the Guardian of your souls. (Analogies and comparisons).

Chapter 3

1 Also, wives, obey your husbands, so that those of them who do not obey the word, may be acquired by the life of their wives without the word (Establishing the necessity of women to obey men).

2 when they see your pure, God-fearing life. (Women should lead the «right» life).

3 Let not the external braiding of your hair, not golden headdresses or smartness in clothes be your adornment (Women should lead the «right» life).

4 But the inmost of the heart is a man in the incorruptible [beauty] of a meek and silent spirit, which is precious before God. (Women should lead the «right» life).

5 So, once upon a time, holy wives who trusted in God adorned themselves by obeying their husbands. (Women should lead the «right» life).

6 So Sarah obeyed Abraham, calling him master. You are her children if you do good and are not embarrassed by any fear. (References to the Old Testament history).

7 Likewise, husbands, treat your wives wisely, as with the weakest vessel, honoring them as co-heirs of a life of grace, so that you will not be hindered in your prayers. (Setting the moral and ethical norms of the new religion).

8 Finally, be all of one mind, compassionate, brotherly, merciful, friendly, humble-minded; (Setting the moral and ethical norms of the new religion).

9 Do not repay evil for evil, or abuse for abuse; on the contrary, bless, knowing that you are called to inherit the blessing. (Setting the moral and ethical norms of the new religion).

10 For whoever loves life and wants to see good days, keep your tongue from evil and your mouth from evil speech; (Setting the moral and ethical norms of the new religion).

11 turn away from evil and do good; seek peace and strive for it, (Setting the moral and ethical norms of the new religion).

12 For the eyes of the LORD are turned to the righteous, and his ears to their prayer, but the face of the LORD is against those who do evil (to destroy them from the earth). (Personification of God).

13 And who will do you harm if you are zealous for good? (Setting the moral and ethical norms of the new religion).

14 But even if you suffer for the truth, you are blessed; but do not be afraid of their fear and do not be confused. (Setting the moral and ethical norms of the new religion).

15 Sanctify the LORD God in your hearts; [be] always ready to give an answer with meekness and reverence to anyone who asks you for an account of your hope. (Setting the moral and ethical norms of the new religion).

16 Have a good conscience, so that those who reproach your good life in Christ may be put to shame by what they slander you as villains. (Setting the moral and ethical norms of the new religion).

17 For, if it pleases the will of God, it is better to suffer for good deeds than for evil; (The establishment of moral and ethical norms of the new religion).

18 Because Christ, too, in order to bring us to God, once suffered for our sins, the righteous for the unrighteous, being put to death according to the flesh, but quickened by the spirit, (Christ suffered in atonement for the sins of Adam and Eve, as well as all mankind, «being put to death according to the flesh, but quickened by the spirit»).

19 To whom he came down and preached to the spirits in prison (Jesus Christ acted, from a religious point of view, on the instructions of his god-father Yahweh, who allegedly sent him to the «sinful» earth so that Jesus would redeem the sins of all people with his martyrdom).

20 Once disobedient to God’s long-suffering that awaited them, in the days of Noah, during the construction of the ark, in which a few, that is, eight souls, were saved from the water. (References to the Old Testament history. It is claimed that 8 souls were saved in Noah’s Ark).

21 In the same way, baptism similar to this image, not washing of carnal uncleanness, but a promise to God of a good conscience, saves us today by the resurrection of Jesus Christ, (Mention of baptism, the resurrection of Jesus Christ).

22 Who, having ascended into heaven, dwells at the right hand of God, and to whom the Angels and Powers and Powers have submitted. (After the resurrection, Jesus Christ supposedly sits on the right (slav.) — on the right hand, side; on the right, to the right, «abides at the right hand of God and to Whom the Angels and Powers and Powers have submitted»).

Chapter 4

1 So, as Christ suffered for us in the flesh, then you will also arm yourself with the same thought; for he who suffers in the flesh ceases to sin, (Establishing the need to suffer in the flesh, that is, bodily).

2 so that the rest of the time in the flesh may no longer live according to human lusts, but according to the will of God. («The Will of God» — the installation of the priesthood).

3 For it is enough that in the past time of your life you acted according to the will of the pagan, indulging in uncleanness, lust (sodomy, bestiality, thoughts), drunkenness, excess in food and drink and absurd idolatry; (Establishing the need to fight «bad» deeds. However, from a religious point of view, everything in the world is done according to the will of God, including «bad» deeds).

4 why do they wonder that you do not participate in the same debauchery with them, and they slander you. (Pagans act badly, but seeing, they say, that «the humble and submissive servants of God» behave well, they begin to slander the «chosen ones»).

5 They will give an answer to him who has to judge the living and the dead soon. (Yahweh-de will soon judge everyone).

6 For for this reason it was preached to the dead also, that, having been judged according to man in the flesh, they should live according to God in the spirit. (The dead have also learned that they will be judged for their sins, it is necessary to live «according to God in spirit,» that is, to do as the priests-schemers order).

7 However, the end is near. So be reasonable and watchful in your prayers. (The statement that everything is supposedly coming to an end, so you have to be reasonable and pray all the time).

8 Above all, have diligent love for one another, because love covers a multitude of sins. (Establishing the necessity of love, love promotes reckless and «blind» faith, therefore love is beneficial for moralizers-priests).

9 Be strange to one another without murmuring. («Strange-loving» that is, hospitality to strangers, love promotes interpenetration, «soulfulness» between people, then you can better control each other, so love is beneficial for moralizers-priests).

10 Serve one another, each with the gift that he has received, as good housebuilders of the manifold grace of God. (Setting the moral and ethical norms of the new religion).

11 If anyone speaks, [speak] as the words of God; if anyone serves, [serve] according to the power that God gives, so that God may be glorified in all things through Jesus Christ, to whom glory and power forever and ever. Amen. (The establishment of moral and ethical norms of the new religion. Endless praise of Jesus Christ).

12 Beloved ones! do not shy away from the fiery temptation that is being sent to you to test, as strange adventures for you («Fiery Temptation» is a trial by fire).

13 But as you participate in the sufferings of Christ, rejoice, and in the manifestation of his glory you will rejoice and triumph. (Setting the moral and ethical norms of the new religion).

14 If they curse you for the name of Christ, then you are blessed, for the Spirit of Glory, the Spirit of God rests on you. He is blasphemed by those, and glorified by you. (Setting the moral and ethical norms of the new religion).

15 Let none of you suffer as a murderer, or a thief, or a villain, or as someone who encroaches on someone else’s property; (Killing, stealing or robbing is bad, but suffering for the cause of Jesus is good).

16 But if you are a Christian, do not be ashamed, but praise God for such a fate. (The establishment of moral and ethical norms of the new religion. Endless praise of Jesus Christ).

17 For the time has come for judgment to begin with the house of God; but if it begins with us first, what is the end for those who disobey the gospel of God? (The trial will begin with the «house of God» — the temple of Yahweh, the mention of the «Gospel of God»).

18 And if the righteous is barely saved, where will the wicked and sinful appear? (Everything in the world is done according to the will of God, which means that the wicked and sinners are not guilty of their sins and misdeeds. Only God and his son are to blame, along with a certain «spirit»).

19 Therefore, those who suffer according to the will of God, let them give up their souls to him as a faithful Creator, doing good. («Those who suffer according to the will of God», everything is done according to the will of God).

Chapter 5

1 I beseech your pastors, a co-pastor and witness of the sufferings of Christ and a partner in the glory that is to be revealed: (Analogy with shepherds-shepherds).

2 feed God’s flock, such as you have, overseeing it not forcibly, but willingly and pleasing to God, not for vile self-interest, but out of zeal, (Analogy with shepherds-shepherds).

3 and not ruling over the inheritance [of God], but setting an example to the flock; (Analogy with the flock).

4 And when the Shepherd Commander appears, you will receive an unfading crown of glory. (Analogy with shepherds-shepherds).

5 Likewise, the younger ones, obey the shepherds; nevertheless, submitting to one another, put on humility, because God opposes the proud, but gives grace to the humble. (Establishing a hierarchy).

6 Humble yourselves therefore under the strong hand of God, that he may exalt you in due time. (Humility, submission are the main attitudes of any religion).

7 Put all your cares on him, for he cares for you. (God «cares» about people day and night).

8 Be sober and watchful, because your adversary the devil walks around like a roaring lion, looking for someone to devour. (Analogy with a lion).

9 Resist him with firm faith, knowing that the same sufferings happen to your brothers in the world. (Faith is suggestion, beneficial to priests of any religion).

10 But the God of all grace, who has called us to his eternal glory in Christ Jesus, himself, after your short suffering, may he perfect you, confirm you, strengthen you, make you unshakable. (Praise of Jesus Christ).

11 Glory and power to him forever and ever. Amen. (Praise of Jesus Christ).

12 I have written these things briefly to you through Siluan, your faithful brother, as I think, to assure you, comforting and testifying that this is the true grace of God in which you stand. (Many researchers believe that Siluan, Peter’s assistant, wrote this epistle after the apostle’s death. It is possible to date the letter to a later time, since the message indicates that Christianity has already spread in Asia Minor. Probably, the epistle was written at the end of the I century in Rome).

13 The chosen one, like [you, the church] in Babylon, and Mark, my son, greets you. (Babylon is allegorically Rome).

14 Greet each other with a kiss of love. Peace be upon you all in Christ Jesus. Amen. (The first Conciliar Epistle of St. Peter the Apostle consists of 5 chapters. The purpose of the epistle is to prepare the first Christians, whose head was Peter, for the coming persecution. Probably, the message was written in Rome, which is allegorically called Babylon, this common name of every godless city, during the persecution of Christians under Emperor Nero, in 64 AD).

3. The Second Conciliar Epistle of the Holy Apostle Peter

Chapter 1

1 Simon Peter, a servant and Apostle of Jesus Christ, who accepted with us the equally precious faith in the truth of our God and Savior Jesus Christ: (Simon is a Hebrew name, and Peter is a Greek, double name, the first for Jews, the second for everyone else).

2 May grace and peace be multiplied to you in the knowledge of God and of Christ Jesus our Lord. (The statement of the two: God the father and God the son).

3 As from his divine power we have been granted everything we need for life and piety, through the knowledge of him who called us with glory and goodness (Everything, they say, is from God and his son).

4 By which great and precious promises have been given to us, so that through them you may become partakers of the Divine nature, having removed yourself from the corruption that prevails in the world by lust: (Everything, they say, is from God and his son).

5 then you, applying all diligence to this, show virtue in your faith, prudence in virtue, (Everything, they say, is from God and his son).

6 abstinence is in prudence, patience is in abstinence, piety is in patience, (Everything, they say, is from God and his son).

7 in piety there is brotherly love, in brotherly love there is love. (Everything, they say, is from God and his son).

8 If this is in you and multiplies, then you will not remain without success and fruit in the knowledge of our Lord Jesus Christ. (Everything, they say, is from God and his son).

9 But he who has none of this is blind, has closed his eyes, and has forgotten about the cleansing of his former sins. (Analogies and comparisons. Condemnation of sins, however, everything, they say, is from God and his son).

10 Therefore, brethren, strive more and more to make your rank and election firm; by doing so, you will never stumble (Setting the moral and ethical norms of the new religion).

11 For in this way a free entrance will be opened to you into the eternal kingdom of our Lord and Savior Jesus Christ. (Talion’s rule).

12 For this reason I will never cease to remind you of these things, even though you know this and are confirmed in the present truth. (Setting the moral and ethical norms of the new religion).

13 But I consider it just, as long as I am in this [bodily] temple, to excite you with a reminder (Constant reminders).

14 Knowing that I must soon leave my temple, just as our Lord Jesus Christ revealed to me. (Jesus Christ inspired his attitudes to many people, including Peter).

15 But I will try to make sure that even after my departure you always bring this to mind. (Constant reminders).

16 For we have announced to you the power and the coming of our Lord Jesus Christ, not by following elaborate fables, but by being eyewitnesses of his greatness. (Jesus Christ inspired his attitudes to many people, including Peter).

17 For he received honor and glory from God the Father, when such a voice was brought to him from the great glory: This is my beloved Son, in whom I am well pleased. (Yahweh «begat» the son of Jesus Christ).

18 And this voice, which came from heaven, we heard while we were with him on the holy mountain. (This voice was «created» by interested persons: the angels-priests of Zoroastrianism from Parthia).

19 Moreover, we have the most faithful prophetic word; and you do well to turn to it as to a lamp shining in a dark place until the day begins to dawn and the morning star rises in your hearts (the prophets also «prophesied» about Christ, analogies and comparisons).

20 knowing first of all that no prophecy in Scripture can be resolved by itself. («No prophecy in Scripture can be resolved by itself», «correct» interpreters of the ancient Jewish scriptures are needed).

21 For the prophecy was never uttered according to the will of man, but the holy men of God uttered it, being moved by the Holy Spirit. (The «people of God» who «uttered» prophecies were under the influence of hypnosis, in ancient times it was called «being moved by the Holy Spirit»).

Chapter 2

1 There have also been false prophets among the people, just as there will be false teachers among you, who will introduce pernicious heresies and, rejecting the Lord who redeemed them, will bring upon themselves speedy destruction. («False prophets», «false teachers» are those «people of God» who conducted «wrong» propaganda — heresy that does not meet the requirements of behind–the-scenes manipulators, «rejecting the Lord who redeemed them», therefore they must be «destroyed»).

2 And many will follow their debauchery, and through them the way of truth will be reproached. (However, from a religious point of view, everything in the world happens according to the will of God, including «false prophets», «false teachers», antichrists — competing currents in the emerging Christianity that discredited each other in every possible way, among them were those trends that rejected faith in Christ, for example, supporters of John the Baptist Many New Testament scholars believe that John was associated with the Qumranite community located in the Judean Desert area, and his teaching was a kind of their teaching. The Qumran manuscripts are manuscripts discovered in caves in the Wadi Qumran area of the Dead Sea in modern Jordan. The first finds date back to 1947. The found fragments of manuscripts are written mainly in Hebrew and Aramaic. The manuscripts belonged to a religious group that did not recognize Orthodox Judaism, and lived in the area in the 2nd century BC — 1st century AD Manuscripts. It can be divided into 3 groups: the texts of the Old Testament in Hebrew, as well as translated into Koine and Aramaic; the Old Testament apocrypha; the writings of the Qumranites themselves. The Qumran manuscripts contain different versions of the Old Testament books, including those that do not coincide with the canonical (Masoretic) text. Many texts are identical to those that served as the original for the Septuagint, the Koine translation of the Bible into Greek. Fragments of Ben-Sira, the Book of Tobit, fragments of the Book of Enoch in Hebrew and Aramaic were found from the Old Testament apocrypha (before that, only fragments into Greek and translations into Old Slavonic and Ethiopian languages were known), «testaments» of individual patriarchs, etc. The works of the Qumranites themselves include the Charter of the community, the Scroll of War, the Scroll of Hymns, comments on prophecies, and a number of others. The Charter deals with the goals of the community, the order of admission of members, their duties. The idea of the struggle of the kingdom of light and righteousness with the kingdom of darkness and evil is carried out. The Scroll of War depicts the last battle between them. The commentaries decipher the prophecies, which, according to the Qumranites, are contained in the Bible, about the fate of their community. The commentary to Habakkuk mentions the founder of the community, the «teacher of righteousness», who was persecuted by an «unholy priest». Some researchers tend to see the «teacher of righteousness» as a prototype of Jesus Christ, as well as other leaders of the community. The Qumranites professed Judaism, but did not recognize the authority of the high priests, they called their community the New Union (meaning union with God), and themselves — «sons of light», Ebionites — «beggars», «simpletons». They believed that the decisive battle of the «sons of light» with the «sons of darkness» would come — and evil would be defeated. In anticipation of this, the Qumranites lived in a closed community. They introduced the community of property, joint work, condemned slavery. To get into the community, you had to go through trials. Strict discipline was maintained within the community: priests were at the head: the «younger» members (who had not yet passed all the tests) obeyed the «elders». The Qumranites were part of the Essen movement. Essenes, Essenes, Essenes — a Jewish sect, information about which has been preserved by the writers of the 1st century A.D. Josephus, Pliny the Elder, Philo of Alexandria. The Essenes formed communities in which, as a rule, there was no private property, slavery was condemned, physical labor was mandatory, and trade was prohibited in a number of communities. Pliny the Elder wrote that the Essenes lived in seclusion, there were no women among them, they rejected carnal love, did not know money («Natural History», V. 17, 73). The communities of Essen were closed in nature, it was difficult to get into them. The Essenes took an active part in the anti-Roman uprising in Judea in 66—73, for which, according to Josephus, the Romans subjected the captured Essenes to cruel tortures («The Jewish War», II, 8, 2—13). Leo Taxil in The Funny Bible (p. 404) states that the Essenes, or Essenes, who lived in a commune, professed tolerance. They adopted various Persian beliefs. Most modern scientists consider members of the Qumran community (Qumranites) to be Essenes. The Qumranite community was destroyed during the uprising against the Romans. Their ideology had a certain influence on the formation of early Christianity. In the II century BC — II centuries AD, there were also religious and political sects of the Pharisees and Sadducees in Judea. The Pharisees (other-Heb. Perushim — separated) were an ancient Jewish sect that united representatives of the middle strata. The Pharisees insisted on strict observance of the precepts of Judaism, preached the doctrine of the afterlife, took hostile positions against Hellenistic culture, and were distinguished by ostentatious piety. The sect laid the foundations of the Talmud and the synagogue. Ambrogio Donini in the book «At the Origins of Christianity», p. 40, writes: «But the most ancient Christian communities of Palestine, — we should not forget this, — known as Ebionites („poor“), did not differ from them (Pharisees — Tikhomirs). They observed full rest on Saturdays, the day dedicated to Yahweh, and performed the main Jewish solemn rites in an order that was already different from Jerusalem and was approaching the Christian calendar with its compromise between the lunar and solar cycles. They preferred to call themselves the „sons of Zadok,“ after the great Biblical priest, with whom the Sadducees are also associated.» Sadducees (on behalf of Zadok, the founder of the dynasty of the high priests of the Jerusalem temple. The Prophet Ezekiel came from a noble priestly family of the Sadokids, from a family that lived in Jerusalem itself, and, apparently, was on the staff of the Jerusalem temple. Perhaps Ezekiel himself performed priestly duties for some time. In any case, as can be seen from his prophecies, he was well aware of the temple orders, the topography of the temple and what was happening in its most intimate rooms, and tried to justify the monopoly right of the Sadokids to perform the main priestly duties at the temple, the right that the Sadokids appropriated to themselves after the reform of Josiah) — an ancient Jewish sect consisting of a priestly the aristocracy. The Sadducees defended the positions of the slave-owning elite, with whom their interests were connected. They recognized the Torah and denied the oral tradition — the Talmud. Jesus Christ was connected not only with the «beggars, the poor» — the Ebionites, and hence with the Essenes, but he was also a Nazarene-Nazarene. The Nazarene, man or woman, was not to drink wine and other intoxicating drinks, not to cut his hair, not to enter any house in which there was a dead body. Some Nazarenes were dedicated to God by their parents for life. Jesus was also associated with the Parthian Persians, acting under the name of «angels», who wore shiny clothes and wings on their backs — the Persian Faravahar. That is why there are many things in the activity of Jesus that contradicted the canons of the Essenes (Ebionites), the Nazarenes, the Jews, and the Parthian-Persian Zoroastrianism. In addition, the real father of Jesus was a Greek of Syrian origin, who escaped from the Roman army, a Panther. In the person of Jesus Christ, there was a kind of protest in a generalized sense, where many of the beliefs and worldviews of that time acted together against the despotism of the corrupt Jerusalem hierocracy and their Roman masters).

3 And out of covetousness they will catch you with flattering words; their judgment has long been ready, and their destruction does not slumber. (The «wrong» prophets and teachers will soon perish).

4 For if God did not spare the angels who had sinned, but, having bound them with the bonds of hellish darkness, he delivered them up to be judged for punishment; (And the angels behaved «wrongly», here is God, who «created» the world!).

5 and if he did not spare the first world, but in eight souls he preserved the family of Noah, the preacher of righteousness, when he brought the flood upon the world of the wicked; (References to the Old Testament history).

6 and if the cities of Sodom and Gomorrah, having condemned to destruction, turned into ashes, showing an example to future wicked people, (References to the Old Testament history).

7 But he delivered the righteous Lot, weary of the conversion between violently depraved people (References to the Old Testament history).

8 (for this righteous man, living among them, was tormented daily in a righteous soul, seeing and hearing lawless deeds) — (References to the Old Testament history).

9 Then, of course, the Lord knows how to deliver the pious from temptation, and to keep the lawless for the day of judgment, for punishment, (Lord God, from a religious point of view, knows everything, including the future. And if he doesn’t know, then it’s not God, but manipulative priests!).

10 and especially those who follow the filthy lusts of the flesh, despise the authorities, are bold, self-willed and are not afraid to slander the higher ones (God will punish everyone, but everything in the world is done according to the will of the same god).

11 Whereas the angels, surpassing them in strength and strength, do not pronounce reproachful judgment on them before the LORD. (Condemnation of the wicked, sinners, it is claimed that the angels, who surpass the wicked in strength and strength, «do not pronounce reproachful judgment on them before the Lord»).

12 They are like dumb animals led by nature, born to catch and destroy, slandering what they do not understand, they will be destroyed in their corruption. (Analogies and comparisons).

13 They will receive the wages of iniquity, for they take pleasure in daily luxury; shamefacers and defilers, they enjoy their deceptions, feasting with you. (Condemnation of the wicked, sinners).

14 Their eyes are filled with lust and unceasing sin; they seduce unapproved souls; their heart is accustomed to covetousness: these are the sons of damnation. (Son — in Semitic languages, this word may have the meaning: «heir, descendant» (Mt 1:1), «follower» (Mt 12:27). In addition, the word «son» is found in many phraseological phrases: for example, the son of gehenna (Mt 23:15), the son of the devil (Acts 13:10), the son of the curse).

15 Forsaking the straight path, they lost their way, following in the footsteps of Balaam, the son of Vosor, who loved the wages of unrighteousness (The condemnation of Balaam, from the Old Testament history).

16 but he was convicted of his iniquity: a dumb ass, speaking with a human voice, stopped the madness of the prophet. (The donkey is a totemic animal, but the priest actually spoke).

17 These are waterless springs, clouds and mists driven by a storm: the darkness of eternal darkness is prepared for them. (Analogies with natural phenomena).

18 For when they utter puffed-up nonsense, they catch in the carnal lusts and debauchery of those who have barely lagged behind those who are in error. (Condemnation of the wicked, sinners).

19 They promise them freedom, being themselves slaves of corruption; for whoever is defeated by whom is a slave to him. (Condemnation of the wicked, sinners).

20 For if, having escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome by them, then the latter is worse for them than the first. (Condemnation of the wicked, sinners).

21 It would be better for them not to know the way of righteousness, rather than, having known, to return back from the holy commandment committed to them. (Condemnation of the wicked, sinners).

22 But it happens to them according to the true proverb: the dog returns to his vomit, and: the washed pig [goes] to wallow in the mud. (Analogies with dogs and pigs).

Chapter 3

1 This is the second epistle I am writing to you, beloved; in them I excite your pure meaning with a reminder, (Mention of the 2nd epistle).

2 That you may remember the words spoken before by the holy prophets, and the commandment of the Lord and Savior, given by your apostles. (Establishing the need to remember the speeches of the prophets, the commandment «of the Lord and Savior, betrayed by your Apostles»).

3 First of all, know that in the last days, brazen scoffers will appear, acting according to their own lusts (Mention of the «last days»).

4 And they say, Where is the promise of his coming? For since the fathers began to die, from the beginning of creation, everything remains the same. (Nothing in the world is changing, «brazen scolders who act according to their own lusts» claim. Fear of criticism).

5 Those who think this way do not know that in the beginning, by the word of God, the heavens and the earth are made up of water and water: (God created the heavens and the earth with his word, which are «made up of water and water»).

6 Therefore the world of that time perished, being drowned by water. (God has destroyed the world with water).

7 But the present heavens and the earth, which are contained by the same Word, are being preserved by fire for the day of judgment and destruction of wicked men. (The present heaven and earth, which are «contained by the same Word,» are being preserved for the judgment of the wicked.)

8 One thing should not be hidden from you, beloved, that the Lord has one day as a thousand years, and a thousand years as one day. (With God, everything is possible).

9 The LORD does not delay in fulfilling the promise, as some consider it to be a delay; but he is patient with us, not wanting anyone to perish, but for everyone to come to repentance. (Repentance is beneficial to the priesthood, since there is a suggestion of guilt).

10 But the day of the LORD will come like a thief in the night, and then the heavens will pass away with a noise, and the elements, having flared up, will be destroyed, the earth and all the works on it will burn up. (Tat (slav.) — a thief. Elements (Greek) — in Greek philosophy — the primary elements (usually earth, water, fire and air), which make up the material world).

11 If all this is destroyed in this way, then what should you be in holy life and piety, (the conversion of all kinds of troubles).

12 who are waiting and wishing for the coming of the day of God, in which the inflamed heavens will collapse and the inflamed elements will melt? (The conversion of all kinds of troubles on the day of the «coming of God»).

13 Nevertheless, according to his promise, we are waiting for a new heaven and a new earth, in which righteousness dwells. (Believers hope for a new heaven and a new earth, «where the truth dwells»).

14 Therefore, beloved, while waiting for this, strive to appear before him undefiled and blameless in the world; (Waiting for the «judgment of God»).

15 And consider the long-suffering of our Lord as salvation, just as our beloved brother Paul, according to the wisdom given to him, wrote to you (Mentioning the Apostle Paul).

16 as he says about this in all the epistles, in which there is something incomprehensible, which the ignorant and the unapproved, to their own destruction, turn, like other Scriptures. (Christians should refute unjust accusations of disobedience to the authorities with their immaculate lives).

17 Therefore, beloved, having been forewarned of this, take care that you do not get carried away by the error of the wrongdoers and fall away from your statement (It is necessary to fight against the «error of the wrongdoers»).

18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. Glory to Him both now and in the eternal Day. Amen. (The second epistle consists of 3 chapters. The author of this epistle calls himself Simon Peter, but many scholars doubt that it was really written by the Apostle Peter, and date it to the end of the I — beginning of the II century A.D. The style and ideas of this epistle are very different from the first, it was quite late adopted by the church. The Apostle warns believers against false teachers who, in their arrogance, will deny Jesus who redeemed them and his second coming. Christians should refute unjust accusations of disobedience to the authorities with their immaculate lives, they should meet the coming of the Lord with dignity. The whole message is imbued with hope for the imminent return of the «Redeemer» and the expectation of a new universe according to his word, that is, suggestion).

4. The First Conciliar Epistle of the Holy Apostle John the Theologian

Chapter 1

1 About what was from the beginning, what we heard, what we saw with our eyes, what we examined and what our hands touched, about the Word of life — (A story about what we heard, saw and felt).

2 For life has appeared, and we have seen, and bear witness, and declare to you this eternal life, which was with the Father and appeared to us, — (A reference to God the father Yahweh).

3 We declare to you what we have seen and heard, so that you also may have fellowship with us: and our fellowship is with the Father and his Son, Jesus Christ. (Mention of Yahweh’s father-god and his son-god Jesus Christ).

4 And these things we write to you, that your joy may be perfect. (Appeal to the reader).

5 And this is the gospel that we have heard from him and are proclaiming to you: God is light, and there is no darkness in Him. (Mention of the «gospel» — the gospel. Praise of Jesus Christ).

6 If we say that we have fellowship with him, but we walk in darkness, then we lie and do not act according to the truth; (Praise of Jesus Christ).

7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin. (Praise of Jesus Christ, the blood of Jesus «cleanses us from all sin»).

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. (All people are sinful, such a statement is beneficial to the priesthood).

9 If we confess our sins, he, being faithful and righteous, will forgive us our sins and cleanse us from all unrighteousness. (The need for confession of sins, which is beneficial to the priesthood).

10 If we say that we have not sinned, we present him as a liar, and his word is not in us. (All people are sinful, such a statement is beneficial to the priesthood).

Chapter 2

1 My children! I am writing this to you so that you do not sin; and if anyone had sinned, then we have an advocate before the Father, Jesus Christ, the righteous; (Everyone sins, from the point of view of religion, and the advocate «before the Father», that is, before God the father Yahweh should be his son Jesus Christ, the righteous).

2 He is the propitiation for our sins, and not only for ours, but also for the sins of the whole world. (Jesus Christ is the mediator before sinners and Yahweh).

3 And that we have come to know Him, we learn from the fact that we keep his commandments. (Jesus Christ left the commandments — the setting of what is good and what is bad).

4 Whoever says, «I have known him,» but does not keep his commandments, is a liar, and there is no truth in him; (It is necessary to keep the commandments of Jesus Christ).

5 But whoever keeps his word, the love of God has truly been fulfilled in him: from this we know that we are in him. (It is necessary to keep the commandments of Jesus Christ).

6 Whoever says that he abides in him must do as he has done. (It is necessary to keep the commandments of Jesus Christ).

7 Beloved! I am not writing you a new commandment, but an ancient commandment that you had from the beginning. The ancient commandment is the word that you have heard from the beginning. (A commandment is a law, a requirement, a moral and ethical attitude).

8 Moreover, I am writing you a new commandment, which is true both in him and in you: because the darkness is passing and the true light is already shining. (The author declares that he is writing a new commandment).

9 Whoever says he is in the light, but hates his brother, is still in darkness. (Analogies, comparisons, parables).

10 Whoever loves his brother abides in the light, and there is no temptation in him. (Analogies, comparisons, parables).

11 But whoever hates his brother is in darkness, and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes. (Analogies, comparisons, parables).

12 I am writing to you, children, because your sins have been forgiven for the sake of his name. (The author claims that he is writing a new commandment, «because your sins are forgiven for the sake of his name»).

13 I write to you, fathers, because you have known who is from the beginning. I am writing to you, young men, because you have defeated the evil one. I am writing to you, boys, because you have known the Father. (The author declares that he is writing a new commandment for the older generation, young men and boys. The mention of «Being», «evil», «Father»).

14 I have written to you, fathers, because you have known the Beginningless. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. (The mention of «Beginningless», «evil», «the word of God» — the installation of the hypnotist).

15 Do not love the world, nor what is in the world: who loves the world, there is no love of the Father in him. (The statement that there is no need to love the world).

16 For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but of this world. («All that is in the world» — «is not of the Father, but of this world», the statement that the world is not of God the father. The question arises, and from whom, if the world was created by the same God-father!?! Condemnation of lust, pride).

17 And the world passes away, and his lust, but he who does the will of God abides forever. («The world passes away, and his lust», «he who fulfills the will of God abides forever», that is, a submissive and obedient slave who performs everything without a murmur and is the ideal of nascent Christianity!).

18 Children! lately. And as you have heard that the Antichrist is coming, and now many antichrists have appeared, then we will learn from the fact that the last time. (Antichrist (Greek) — letters, «opponent of Christ» or «instead of Christ». The opponent of Christ and Christians, who must come before the end of the world, is «the man of sin, the son of perdition» (2 Thess 2:3). In a broad sense, the antichrist is rejecting Jesus Christ and his teaching).

19 They went out from us, but they were not ours; for if they had been ours, they would have remained with us; but [they went out, and] through this it was revealed that not all of us are ours. (It turned out that «not all of our», that is, former comrades-in-arms are pursuing a different policy. But how did God the father not know about it!?).

20 Nevertheless, you have the anointing of the Holy One, and you know all things. (Mention of «anointing from the Saint.» The Messiah (Greek transcription of the Hebrew «Mashiach») — letters. it means «anointed, anointed.» The meaning of this word comes from the ancient customs of anointing with «sacred» oil, symbolizing the transfer of some special spiritual gift. Anointed persons were called persons with the highest spiritual and secular power: kings, priests, prophets. After the fall of the Kingdom of Judah, the word «anointed» came to mean the King of the Last Times. The Greek word «Christ» means the same as the Hebrew word «Messiah» — anointed one).

21 I have written to you not because you do not know the truth, but because you know it, [as well as] that every lie is not from the truth. (Truth is not a lie!).

22 Who is a liar if not the one who denies that Jesus is the Christ? This is the Antichrist who rejects the Father and the Son. (Former associates reject that Jesus is the Christ, that is, the «anointed one.» Anointing is (most often with olive oil) a way of caring for the body and hair in ancient times. The elevation to the royal dignity, the transfer of the prophetic gift were also accomplished through a special anointing with the sacred olive oil. Therefore, in the New Testament, the word «anoint» acquires a second meaning — «to transmit a spiritual Gift»).

23 Whosoever rejects the Son has neither the Father; but he who confesses the Son has also the Father. (God the father and God the son in conjunction: the two gods).

24 Therefore, what you have heard from the beginning, let it also abide in you; if what you have heard from the beginning abides in you, then you will also abide in the Son and in the Father. (God the father and God the son in conjunction: the two gods).

25 But the promise that he promised us is eternal life. (A vow is a promise of eternal life, a dream of people).

26 This I have written to you about those who deceive you. (Seducers behave «incorrectly»).

27 Nevertheless, the anointing which you have received from him abides in you, and you have no need for anyone to teach you; but as this very anointing teaches you everything, and it is true and untrue, what it has taught you, abide in it. («Anointing» has a sacred meaning).

28 Therefore, children, abide in him, so that when he appears, we may have boldness and not be ashamed before him at his coming. (It is necessary to «abide in Him,» that is, to be an obedient toy in the hands of manipulative priests, so that «we may have boldness and not be ashamed before Him at His coming.» Endless suggestion about the second coming of Jesus).

29 If you know that he is righteous, know also that everyone who does the truth is born of him. (Truth-tellers are «born of Him,» that is, from Jesus Christ).

Chapter 3

1 See what kind of love the Father has given us, so that we can be called and be children of God. The world does not know us because it has not known Him. (God the father Yahweh gave love «so that we could be called and be children of God», the suggestion of exclusivity and «being chosen», but the world does not know this yet, since Jesus is unknown).

2 Beloved ones! we are now children of God; but it has not yet been revealed what we will be. We only know that when it opens, we will be like Him, because we will see Him as He is. (The «Children of God» will become like Jesus).

3 And everyone who has this hope in him cleanses himself as he is pure. (Praise of Jesus Christ).

4 Whosoever commits sin also commits iniquity; and sin is iniquity. (Condemnation of sinfulness and iniquity).

5 And you know that he appeared to take away our sins, and that there is no sin in him. (Praise of Jesus Christ).

6 Whosoever abides in him does not sin; whosoever sins has not seen him and has not known him. (Praise of Jesus Christ).

7 Kids! let no one deceive you. Whoever does the truth is righteous, just as He is righteous. (Praise of Jesus Christ).

8 Whoever commits sin is of the devil, because the devil sinned first. This is why the Son of God appeared to destroy the works of the devil. (The «Son of God» is fighting the slanderous devils, who, however, were created by his father! Not all of the oppositionists believed that Jesus was «the son of God»).

9 Whosoever is born of God does not commit sin, because his seed abides in him; and he cannot sin, because he is born of God. («God’s children» are sinless).

10 The children of God and the children of the devil are recognized as follows: anyone who does not do righteousness is not of God, nor does he love his brother. (And the devil has children!).

11 For this is the gospel that you have heard from the beginning, that we should love one another (mentioning the gospel).

12 Not like Cain, who was of the evil one and killed his brother. And why did you kill him? Because his deeds were evil, but his brother’s deeds were righteous. (References to the Old Testament history).

13 Do not be surprised, my brethren, if the world hates you. (The original Christians were persecuted).

14 We know that we have passed from death to life, because we love our brothers; he who does not love his brother remains in death. (Life, from the point of view of nascent Christianity, meant love for one’s fellow soldiers).

15 Everyone who hates his brother is a murderer; but you know that no murderer has eternal life abiding in him. (The promise of eternal life for all. who behaves «correctly»).

16 We have known love in this, that he laid down his life for us: and we must lay down our lives for our brothers. (Love is interpreted as the fact that «He laid down His soul for us,» that is, he died for his supporters-brothers).

17 But whoever has plenty in the world, but seeing his brother in need, closes his heart from him, — how does the love of God abide in him? (It is necessary to help your fellow supporters).

18 My children! let us love not by word or language, but by deed and truth. (A call to brotherly love, «brothers» means supporters).

19 And this is how we know that we are from the truth, and we calm our hearts before him; (The statement that Jesus Christ is the truth, his supporters are «from the truth,» therefore they calm down).

20 For if our heart condemns us, then [more than God], because God is greater than our heart and knows everything. (Yahweh knows everything).

21 Beloved ones! if our heart does not condemn us, then we have boldness towards God, (the ancient idea that a person thinks with his heart).

22 And whatever we ask, we will receive from him, because we keep his commandments and do what is pleasing to him. (If, they say, we behave well, then Jesus will reward us: Talion’s rule).

23 But his commandment is that we believe in the name of his Son Jesus Christ and love one another, as he commanded us. (The main thing is faith and love «in the name of His Son Jesus Christ», the fulfillment of the commandments).

24 And whoever keeps his commandments abides in him, and he is in him. And we know that He abides in us by the spirit that He has given us. (Keeping the commandments is the main condition of nascent Christianity).

Chapter 4

1 Beloved! do not believe every spirit, but test the spirits whether they are from God, because many false prophets have appeared in the world. (There are also «wrong» spirits, that is, people who suggest something that is not beneficial to certain circles in the nascent Christian church).

2 Recognize the Spirit of God (and the spirit of error) in this way: every spirit that confesses Jesus Christ, who came in the flesh, is from God; (It is necessary to «check" the spirits»).

3 And every spirit that does not confess Jesus Christ, who came in the flesh, is not of God, but it is the spirit of the antichrist, of whom you have heard that he will come and is now already in the world. (It is necessary to «check" the spirits.» The Antichrist was also created by God the father, from a religious point of view).

4 Kids! You are of God, and you have overcome them; for He who is in you is greater than he who is in the world. (The statement that these children are «from God» who will overcome the «wrong» spirits, «for the One who is in you is greater than the one who is in the world»).

5 They are of the world, therefore they speak in the world, and the world listens to them. (Those who are from the world are «wrong»).

6 We are of God; he who knows God listens to us; he who is not of God does not listen to us. By this we recognize the spirit of truth and the spirit of error. (Those who are «from God» are «right»).

7 Beloved! let us love each other, because love is from God, and everyone who loves is born of God and knows God. (Propaganda of love).

8 He who does not love has not known God, because God is love. (The statement that God is love).

9 God’s love for us was revealed in the fact that God sent his only Begotten Son into the world so that we would receive life through him. (God Yahweh has an «only begotten son» whom he sent into the world. Personification of the gods).

10 This is love, that we did not love God, but he loved us and sent his Son to propitiate for our sins. (Yahweh sent his son to the slaughter to atone for the sins of all people. «It was inherent in all ancient religions that a sin before the deity should be redeemed by a propitiatory sacrifice. And every single person could not help but realize that he was „not without sin.“ The righteous Job had to agree with his opponents that „one born of a woman“ cannot be completely pure before God (Job 25:5). But let us remember that the same Job laid the blame for this on the creator of people: „Is it good for you that you oppress, that you despise the work of your hands?“ (10:3). God himself, who created them, is to blame for the imperfection of people. God was not justified before Job. In Christianity, God was justified. He justified himself by offering a great redemptive sacrifice — his „only begotten“ son — for the „unclean“ and sinful humanity that he had created. With this sacrifice, God redeemed the sins of people, but also his guilt. Redeemed… to whom? In front of you? Illogic? Of course! But, as Engels rightly observes, „in the sacrificial death of its founder, Christianity created an easily understandable form of inner salvation from a corrupt world, consolation in consciousness, which everyone so passionately aspired to,“ and thus Christianity „proved its ability to become a world religion — moreover, a religion that corresponds just to this world.“ This act — a kind of self — justification of the deity — in Christianity, in essence, ended the process of theodicy, the justification of God. God has opened a „way out“ and a „way to salvation“ for suffering humanity.» — writes M. I. Riszski «Biblical Prophets and Biblical Prophecies», pp. 327—328).

11 Beloved! if God has loved us so much, then we should love each other too. (Talion’s rule, God has loved, then it is impossible not to love him).

12 No one has ever seen God. If we love each other, then God abides in us, and His love is perfect in us. («No one has ever seen God,» the author claims, so there is no God! And people love each other without any gods).

13 That we abide in him and he in us, we learn from what he has given us from his Spirit. («The presence of someone in something» is possible only by suggestion — «Spirit»).

14 And we have seen and testify that the Father sent the Son as the Savior of the world. (Personification of the gods: God the father and God the son).

15 Whoever confesses that Jesus is the Son of God, God abides in him, and he is in God. (It is necessary to assert that «Jesus is the Son of God, God abides in him, and he is in God»).

16 And we have known the love that God has for us, and have believed in it. God is love, and he who abides in love abides in God, and God in him. (God is love).

17 Love reaches such perfection in us that we have boldness in the day of judgment, because we act in this world like him. (God is love).

18 There is no fear in love, but perfect love casts out fear, because there is torment in fear. The one who is afraid is imperfect in love. (God is love).

19 Let us love him, because he first loved us. (God is love).

20 Whoever says, «I love God,» but hates his brother, is a liar: for he who does not love his brother, whom he sees, how can he love God, whom he does not see? (It is necessary, in addition to loving God, to love your fellow brothers).

21 And we have such a commandment from him that he who loves God should also love his brother. (It is necessary, in addition to loving God, to love your fellow brothers).

Chapter 5

1 Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the one who gave birth also loves the one born of him. (An indication of who is considered a believer, those. who believes that «Jesus is the Christ, born of God, and everyone who loves the One who gave birth also loves the One born of Him»).

2 That we love the children of God, we learn from when we love God and keep his commandments. (The «Children of God» are obliged to love Yahweh and observe the commandments of God, that is, the Jewish guidelines-laws).

3 For this is the love of God, that we keep his commandments; and his commandments are not hard. (The love of God is the observance of the commandments of God, that is, Jewish attitudes-laws).

4 For whosoever is born of God overcomes the world; and this is the victory that overcomes the world, our faith. (Faith is suggestion, and then self–suggestion, the «children of God» are fellow brothers of the nascent Christianity).

5 Who conquers the world but he who believes that Jesus is the Son of God? (It is necessary to believe «that Jesus is the Son of God», since there is no evidence).

6 This is Jesus Christ, who came by water and blood and Spirit, not only by water, but by water and blood, and the Spirit testifies of [him], because the Spirit is the truth. (Sacred entities — water, blood, Spirit (hypnotic trance).

7 For three bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. (These words are absent from the early biblical texts and are probably a later insertion designed to confirm the dogma of the Trinity).

8 And three bear witness on earth: spirit, water, and blood; and these three are of one. (Sacred entities — water, blood, Spirit (hypnotic trance).

9 If we accept the testimony of men, the testimony of God is greater, for this is the testimony of God, by which God testified about his Son. (The personification of God who «testifies» to something).

10 He who believes in the Son of God has a testimony in himself; he who does not believe God presents him as a liar, because he does not believe in the testimony by which God testified about his Son. (Personification of God, who «testifies» about his son).

11 This testimony is that God has given us eternal life, and this life is in his Son. (Yahweh has «given us eternal life, and this life is in His Son.» Jesus is supposedly eternally alive)

12 He who has the Son (of God) has life; he who does not have the Son of God has no life. (The contrast of those who have the «Son of God» and those who do not).

13 I have written these things to you who believe in the name of the Son of God, so that you may know that you, believing in the Son of God, have eternal life. (The statement that believers in the «Son of God» have supposedly eternal life).

14 And this is the confidence we have in him, that when we ask anything according to his will, he listens to us. (Personification of God the son).

15 And when we know that He listens to us in whatever we ask, we also know that we receive what we ask from him. (Personification of God the son).

16 If anyone sees his brother sinning with a sin not to death, then let him pray, and [God] will give him life, [that is] sinning with [sin] not to death. There is a sin to death: I am not saying that he should pray. (Various types of sins, the need for prayer-autosuggestion).

17 Every unrighteousness is a sin; but there is a sin not to death. (Various kinds of sins).

18 We know that whoever is born of God does not sin; but he who is born of God keeps himself, and the evil one does not touch him. («Born of God» is sinless).

19 We know that we are of God and that the whole world lies in evil. (This author declares «that we are from God and that the whole world lies in evil,» but this world was created by God the father!).

20 We also know that the Son of God has come and given us light and understanding, so that we may know the true God and be in his true Son Jesus Christ. This is the true God and eternal life. (The son of God the father «came and gave us light and reason.» Translated from the religious language into everyday: the priests-hypnotists sent their hypnotized prophet to the «children of God», who inspires what is beneficial to these priests-hypnotists).

21 Children! keep yourself away from idols. Amen. (It is necessary to guard against «wrong» gods. The first conciliar epistle of John, consisting of five chapters, has been attributed to the Apostle John since ancient times. It is called conciliar, because it is written not to any one person, or to any one church, but to believers of all places and times. The epistle was written around 68 AD and aims to warn believers against the false teachings of heretics who rejected the «deity» of Jesus Christ).

5. The Second Conciliar Epistle of the Holy Apostle John the Theologian

Chapter 1

1 Elder — to the chosen lady and her children, whom I truly love, and not only I, but also all who have known the truth (Elders — presbyters in the early Christian church called the leaders of the community of the first Christians. In the Apostolic Church, both presbyters and bishops were sometimes called that, without strict distinction. The apostles themselves were called presbyters, or elders. An appeal to a certain lady and her children).

2 for the sake of the truth that abides in us and will be with us forever. (The truth supposedly «abides in us and will be with us forever»).

3 May grace, mercy, and peace be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love. (Here it is said in the name of the two gods: Yahweh and «his son» Jesus Christ).

4 I was very glad that I found of your children walking in the truth, as we received the commandment from the Father. (The children of this «chosen lady», «walk in the truth», that is, they are obedient and believe in Yahweh and Jesus Christ, an analogy with receiving a commandment, that is, instructions, from Yahweh).

5 And now I ask you, lady, not as a new commandment prescribing to you, but the one that we have from the beginning, that we love one another. (The original commandment is love, in fact, love is a feeling that arises as the brain is formed, is also observed in animals, in the form of neural connections in the brain, there are different forms of love: for God, homeland, children, a representative of one’s own and the other sex, fetishism — the deification of various objects, etc.).

6 But love consists in our doing according to his commandments. This is the commandment that you have heard from the beginning, that you should act according to it. (Here love is interpreted in the form of the fact that it is necessary to act «according to His commandments», that is, Yahweh and Jesus Christ).

7 For many deceivers have entered the world who do not confess Jesus Christ, who came in the flesh: such a man is a deceiver and an antichrist. (The emerging Christians formed competitors, and in the very original Christianity there was no unity, such people were considered seducers and antichrists).

8 Watch yourselves, so that we do not lose what we have worked for, but to receive the full reward. (The statement that it is necessary to fight against false teachings, otherwise everything can be lost).

9 Whosoever transgresses the teaching of Christ and does not abide in him has no God; whosoever abides in the teaching of Christ has both the Father and the Son. (The condemnation of those who transgress the teachings of Christ and do not abide in him, the one who «abides», that is, observes the attitudes of emerging Christianity, he has two gods: «Father and Son», that is, Yahweh and the son. According to a number of researchers, the trinity of gods emerged later in Christianity as a link between polytheism and monotheism during the transition from polytheism to monotheism. The Trinity existed in the religions of Ancient Egypt (Osiris, Isis, Horus), Ancient India (Brahma, Vishnu, Shiva), Babylonia (Anu, Ea, Bel), etc., reflecting the fact of the existence of a monogamous family (dad, mom and child, the role of mom is downplayed due to the rule of patriarchy). «The head of the Ugaritic-Canaanite pantheon was the god El,» writes M.I. Rizhsky in the book «Biblical Prophets and Biblical Prophecies», pp. 24—25, «like the Jews, this word meant „god“, but became a proper name. El had a spouse, the goddess Asher, or Ashirat, and a brother, the god Dagon, the patron of harvests, who later became the main god of the Philistines who settled in the Canaanite land, one of the „peoples of the sea“. But a particularly active and significant figure of the Ugaritic pantheon was Baal, the son of Dagon. In the texts of Ugarit, Baal acts as the god of thunderstorms, the god of war and at the same time as the bearer of rains and harvests, often paired with the goddess Anat, extremely militant and also the patroness of fertility. The cult of this goddess, as well as the cult of another goddess in this pantheon — Astarte, was orgiastic in nature and was associated with sacred prostitution. These were the gods worshipped by the Canaanites of Ugarit and the Canaanites of Palestine, and who, apparently, also became the gods of the Israelites after they found themselves in this land, together with their ancient god of deserts and mountains, Yahweh: when the conquerors settled in Canaan, finally moved from nomadic cattle breeding to sedentarism and farming Obviously, the cults of the Canaanite gods should have become especially attractive to them, since these gods were mainly patrons of agriculture, and their cults were cults of fertility. The bull was the personification of the mighty productive force of nature among many ancient peoples, and archaeological excavations in Palestine found cult figurines of a bull in ancient layers. Stone and wooden pillars in the form of a phallus — a male reproductive organ — were placed in the fields, or such phallic figures were buried in the soil, which was supposed to magically increase its fertility»).

10 Whoever comes to you and does not bring this teaching, do not take him into the house and do not greet him. (The fight against false teachings).

11 For he who greets him participates in his evil deeds. (The fight against false teachings).

12 I have many things to write to you, but I do not want to write on paper with ink, but I hope to come to you and speak from mouth to mouth, so that your joy may be full. (There should be a visual meeting soon).

13 The children of your chosen sister greet you. Amen. (Greetings from the sister’s children. Amen — (from others-Heb. «Let it be true, true.» The message dates back to the end of the I century. The second Conciliar epistle of John contains only one chapter; it is written to a certain chosen lady and her children, and is an allegorical appeal to the church and its members).

6. The Third Conciliar Epistle of the Holy Apostle John the Theologian

Chapter 1

1 Elder to the beloved Gaius, whom I truly love. (Greeting to Gaius. The third epistle of John is addressed to a private person).

2 Beloved! I pray that you may be well and prosper in everything, as your soul prospers. (Prayer for Guy).

3 For I was very glad when the brethren came and testified of your faithfulness, how you walk in the truth. (Guy behaves «correctly»).

4 There is no greater joy for me than to hear that my children walk in the truth. (Analogy with children).

5 Beloved! you act like a faithful one in what you do for the brothers and for the wanderers. (Guy behaves «correctly» in relation to «brothers», that is, supporters of nascent Christianity and wanderers who have had a «sacred status» since ancient times).

6 They testified before the church of your love. You will do well if you let them go, as it should for God’s sake, (Guy behaves «correctly»).

7 For they went for his name’s sake, taking nothing from the Gentiles. (Pagans are non–Judeo–Christians, Christianity has not yet separated from Judaism, they were Judeo-Christians (Ebionites — «beggars»), the name of the early Christian groups of the I—III centuries. who did not break with Judaism and performed Judaic rituals: celebrated the Sabbath, performed circumcision).

8 Therefore we must accept such in order to become companions of the truth. (Such people should be accepted into Christian communities).

9 I have written to the churches; but Diotref, who loves to be the first among them, does not accept us. (A certain Diotref opposes this, the formation of hierarchy in early Christian communities has already begun).

10 Therefore, if I come, I will remind you of the deeds that he does, blaspheming us with evil words, and not being satisfied with that, and he does not accept brothers, and forbids those who wish, and expels from the church. (The fight against Diotref is necessary).

11 Beloved! do not imitate evil, but good. He who does good is of God; but he who does evil has not seen God. (The need to do good and resist evil).

12 Demetrius has been witnessed by all and by the truth itself; we also bear witness, and you know that our testimony is true. (A certificate of a certain Dimitri).

13 I had many things to write, but I do not want to write to you with ink and a cane, (They wrote with ink and a cane — style, stick).

14 and I hope to see you soon and talk mouth to mouth. (See you soon).

15 Peace be upon you. Friends greet you; greet friends by name. Amen. (Greeting. Amen — (from others-Heb. «Let it be true, true.» The message dates back to the end of the I century. The third conciliar epistle of John is written to Guy the Corinthian, mentioned in the epistles to the Romans (16:23) and the Corinthians (1 Cor 1:14).).

7. The Conciliar Epistle of the Holy Apostle Judas

Chapter 1

1 Judas, servant of Jesus Christ, brother of James, to the called, who are sanctified by God the Father and preserved by Jesus Christ: (The author of the epistle writes that he is Judas, servant of Jesus Christ and brother of James, «to the called, who are sanctified by God the Father and preserved by Jesus Christ»).

2 May mercy and peace and love multiply for you. (Greeting).

3 Beloved ones! having all the zeal to write to you about the common salvation, I thought it necessary to write you an admonition — to strive for the faith that was once given to the saints. (The need for salvation).

4 For some people have crept in, who from time immemorial were destined for this condemnation, the wicked, who turn the grace of our God into [a reason for] debauchery and reject the one Lord of God and our Lord Jesus Christ. (Some «bad» people have «crept in», lead a dissolute lifestyle and reject Yahweh and Jesus Christ).

5 I want to remind you, who already know this, that the Lord, having delivered the people from the land of Egypt, then destroyed the unbelievers (References to the Old Testament history).

6 and he keeps the angels, who have not preserved their dignity, but have left their dwelling, in eternal bonds, under darkness, for the judgment of the great day. (The messenger angels also behaved «incorrectly»).

7 How Sodom and Gomorrah and the surrounding cities, who, like them, committed fornication and followed other flesh, having been subjected to the punishment of eternal fire, are set as an example — (The promise of all kinds of troubles to sinners).

8 so it will be with these dreamers, who defile the flesh, reject the authorities and slander the high authorities. (The promise of all sorts of troubles to sinners).

9 Michael the Archangel, when he spoke with the devil, arguing about the body of Moses, did not dare to pronounce a reproachful judgment, but said, «May the Lord forbid you.» (Archangels, angels, devils, Yahweh. Jesus Christ and other «magical» characters behave like people, they are people — the personification of these characters).

10 But these speak evil of what they do not know; but what by nature, like dumb animals, they know, thereby they corrupt themselves. (Analogies, comparisons).

11 Woe to them, for they walk in the way of Cain, give themselves up to the deceit of a bribe, like Balaam, and perish in stubbornness, like Korah. (References to the Old Testament history. The author of the epistle warns readers to be careful with people who preach false teachings, having penetrated the ranks of Christians. The author also considers those who continue to adhere to the teachings of early Christians to be professing false doctrine).

12 Such are a temptation at your love parties; feasting with you, they comfort themselves without fear. These are waterless clouds carried by the wind; autumn trees, barren, twice dead, extirpated; (Analogies, comparisons).

13 fierce waves of the sea, foaming with their shame; wandering stars, to which the darkness of darkness is kept forever. (Analogies, comparisons).

14 Enoch, the seventh from Adam, also prophesied about them, saying: «Behold, the Lord is coming with the darkness of his holy angels — (References to the Old Testament history).

15 To bring judgment upon all, and to rebuke all the wicked among them in all the works that their wickedness has done, and in all the cruel words that wicked sinners have spoken against him.» (The need for «God’s terrible» judgment).

16 These are murmurers who are not satisfied with anything, who act according to their lusts (wickedly and lawlessly); their mouths utter inflated words; they show hypocrisy for self-interest. (Condemnation of «wrong» murmurers, those who raise murmurs).

17 But you, beloved, remember what was foretold by the Apostles of our Lord Jesus Christ. (It is necessary to remember the prediction of the apostles, from «our Lord Jesus Christ»).

18 They have told you that in the last time there will be scoffers who act according to their ungodly lusts. (It is necessary to fight with unholy scolders).

19 These are people who separate themselves (from the unity of faith), spiritual, having no spirit. (It is necessary to fight with unholy scolders).

20 And you, beloved, edifying yourselves on your most holy faith, praying with the Holy Spirit (the mention of the «Holy Spirit» is a character of the Trinity).

21 Keep yourselves in the love of God, waiting for mercy from our Lord Jesus Christ, for eternal life. (It is necessary to remain in love, that is, to be gentle and obedient, Jesus will give mercy and you will supposedly live forever).

22 And be merciful to some, with consideration, (Who «correctly» behaves, then treat them mercifully).

23 But save others by fear, plucking them out of the fire, and rebuke them with fear, abhorring even clothing that is defiled by the flesh. (If someone behaves «incorrectly», then «reprove with fear»).

24 But to him who is able to keep you from falling and to place you before his glory blameless in joy, (Then, they say, everything will be fine).

25 To the one wise God, our Savior through Jesus Christ our Lord, glory and majesty, power and authority before all ages, now and for all ages. Amen. (Praise of Jesus Christ. Amen — (from others-Heb. «Let it be true, true.» The message dates back to the end of the I century. The Epistle of Judas is one of the books of the New Testament; written by Judas, the brother of James, probably the brother of Jesus Christ (Mark 6:3). The epistle consists of one chapter and is written in order to strengthen the faith of Christians who are forced to resist various false teachings).

The Epistles of the Apostle Paul

8. The Epistle to the Romans of St. Paul the Apostle

Chapter 1

1 Paul, a servant of Jesus Christ, a called Apostle, chosen to the gospel of God, (The apostles (slaves of Jesus Christ, Christianity is created in a slave–owning society, necessarily references to «election» and «vocation», «the gospel of God» — the preaching of a new religion), that is, «messengers» were called in the first communities of the nascent Christian delegates, which were exchanged by individual Christian centers (from Greek. «apostello» — «I send»). They often prophesied ecstatically, speaking allegedly «through the mouth of God himself» or his messiah (God the son) Christ, as if they had seen him in their visions. Paul the «super-twelve» apostle is a Roman citizen from Tarsus (Cilicia, at that time a Roman province, Paul — paulus (Latin) — «small», according to one version he was short), the original name was Saul; by origin — a Jew, belonged to the tribe of Benjamin; by upbringing and religion — the Pharisee. His natural qualities and talent made him the head of the persecution of the apostles and their followers. He acted in this field with extraordinary diligence. One day a wonderful light from heaven struck him; the light was so strong and bright that he lost his sight (Acts 22:11). From that time on, Saul became a completely different person. Soon followed the return of his sight and the baptism of the Apostle Paul. Since that time, he has been zealously preaching the very Christian faith that he initially brutally persecuted. The scientific explanation of the «transformation of Saul into Paul», when the ardent persecutor of the apostles and their followers Saul was suddenly struck by a wonderful light from heaven, the light was so strong and bright that he lost his sight. From that time on, Saul became a completely different person. Soon followed by the return of his sight and the baptism of the Apostle Paul, he zealously preaches the very Christian faith that he had previously cruelly persecuted. The bright light may have been an explosion of ball lightning, which are very close to the lights of St. Elmo or corona discharges, Saul was an unwitting witness to this and his eyesight was temporarily damaged, as it happens when burned by ultraviolet rays, it is known that ball lightning consists of non-equilibrium plasma, as well as plasma clouds intensively emit ultraviolet rays. In Damascus, a certain Ananias cured Saul by laying on his hand, which is scientifically called the «placebo effect». The placebo effect is a belief in healing. It is used by all healers, shamans, priests. A large number of diseases, including cancer, are cured, except for incurable physical disabilities, by suggestion, if the patient believes in the healing power. Treatment takes place by the imposition of hands, conspiracies, appeal to herbs, trees, cheese-Earth, taxation of diseased organs with the same organs of sacrificial animals, and then their complete burning (Holocaust). Organ regeneration is also accelerated by the placebo effect).

2 which God had previously promised through His prophets, in the holy scriptures, («Divine» bundles).

3 about his Son, who was born from the seed of David according to the flesh («Divine» bundles).

4 And he was revealed to be the Son of God in power, according to the holy spirit, through the resurrection from the dead, about Jesus Christ our Lord, («Divine» bundles).

5 Through whom we received grace and apostleship, that in his name we might subdue all nations to the faith, (Grace –Greek. «charisma», lat. «grace», according to religious beliefs, is a special «divine power», allegedly sent down to man from above in order to overcome the sinfulness inherent in man and achieve salvation and eternal life in the other world).

6 Between which you, called by Jesus Christ, are also («Divine» bundles).

7 To all who are in Rome, beloved of God, called saints: grace to you and peace from God our father and the Lord Jesus Christ. («Divine» bundles).

8 First of all, I thank my God through Jesus Christ for all of you, that your faith is being proclaimed throughout the world. («Divine» bundles).

9 God is my witness, whom I serve with my spirit in the gospel of his Son, that I constantly remember you («Divine» bundles, personification of God).

10 always asking in my prayers that the will of God may someday help me to come to you, («Divine» bundles).

11 For I am very desirous to see you, in order to teach you a certain spiritual gift for your confirmation, («Divine» bundles).

12 that is, to be comforted with you by common faith, yours and mine. («Divine» bundles).

13 I do not want to leave you in ignorance, brethren, that I have repeatedly intended to come to you (but have met obstacles even up to now) in order to have some fruit with you, as with other nations. («Divine» bundles).

14 I owe both Greeks and barbarians, wise men and ignoramuses. (The Greeks are Greeks, and the word «barbarian» denotes a person who did not belong to either Jews or Greeks).

15 Now, as for me, I am ready to preach the gospel to you who are in Rome. (The need to «carry» the good news to the Romans).

16 For I am not ashamed of the gospel of Christ, because [it] is the power of God for salvation to everyone who believes, first, the Jew, [then] and the Greek. (Salvation is, according to religious beliefs, the highest «bliss» that is supposedly granted to a person by God when a person fulfills a number of religious conditions, mainly consisting in slavish obedience and obedience, which is beneficial to priests of any religion. In the first place — Jews, in the second — Greeks, Hellenes).

17 In him the truth of God is revealed from faith to faith, as it is written: The righteous will live by faith. (Belief in a non-existent god is very beneficial to the exploiting classes, so the «spiritual religious» government always «goes in an embrace» with the secular one in order to keep the masses «on a religious leash»).

18 For the wrath of God is revealed from heaven against all the wickedness and unrighteousness of men who suppress the truth by unrighteousness. (Churchmen of all stripes inspire their believers with all kinds of fears and misfortunes that will follow if believers cease to be believers. Here the churchmen are silent and do not say that everything in the world is according to the will of God, including: «every wickedness and unrighteousness of people who suppress the truth with unrighteousness»).

19 For what can be known about God is obvious to them, because God has revealed to them. («Divine» bundles).

20 For his invisible things, his eternal power and divinity, from the creation of the world through the contemplation of creatures are visible, so that they are unresponsive. («Divine» bundles).

21 But how, when they knew God, they did not glorify him as God, and did not thank him, but became vain in their thoughts, and their foolish heart was darkened; (They behaved «wrongly.» However, everything is according to the will of God!).

22 calling themselves wise, they went mad, (Criticism of «wrong» behavior).

23 and the glory of the incorruptible God was changed into an image like a corruptible man, and birds, and quadrupeds, and reptiles — (But all according to the will of God!).

24 This is why God gave them up to uncleanness in the lusts of their hearts, so that they defiled their own bodies. (The central idea of this message is justification. It tells about the sinfulness of all people who are mired in shameful passions and are unable to rise spiritually. This applies primarily to the pagans, who, having come to know God and his commandments, nevertheless gave themselves up to idolatry, therefore God rejected them from himself and betrayed them «in the lusts of their hearts to uncleanness.» Pagans — this word «sacred» writers sometimes denote those who do not believe in the true God, or in general all those who do not know and do not recognize his name. In some places of the Bible, this word means Christians not from Jews).

25 They replaced the truth of God with a lie, and worshipped and served the creature instead of the Creator, Who is blessed forever, amen. (Criticism of «wrong» behavior).

26 Therefore, God betrayed them to shameful passions: their women replaced their natural use with unnatural; (Criticism of «wrong» behavior).

27 similarly, men, abandoning the natural use of the female sex, were inflamed with lust for one another, men on men doing shame and receiving in themselves due retribution for their error. (Criticism of «wrong» behavior).

28 And as they did not care to have God in their minds, God gave them over to a perverse mind — to do lewdness, (Talion’s rule).

29 so that they are full of all unrighteousness, fornication, deceit, covetousness, malice, filled with envy, murder, strife, deceit, malice, (Criticism of «wrong» behavior).

30 slanderers, slanderers, God-haters, abusers, self-praisers, proud, inventive for evil, disobedient to parents, (Criticism of «wrong» behavior).

31 reckless, treacherous, unloving, irreconcilable, merciless. (Criticism of «wrong» behavior).

32 They know the righteous [judgment] It is God’s law that those who do such things are worthy of death; however, not only do they do them, but they also approve of those who do them. (Criticism of «wrong» behavior).

Chapter 2

1 Therefore, you are not blameless, every person who judges [another], because by the same judgment that you judge another, you condemn yourself, because judging [another], you do the same. (Talion’s rule).

2 But we know that truly there is a judgment of God on those who do such things. (The mention of the «judgment of God», which will evaluate everything «correctly», is an analogy with the human judgment).

3 Do you really think, man, that you will escape the judgment of God by condemning those who do such things and (yourself) doing the same? (The suggestion that it is impossible for a person to avoid the «judgment of God»).

4 Or do you neglect the riches of God’s goodness, meekness, and longsuffering, not understanding that God’s goodness leads you to repentance? («Divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

5 But, according to your stubbornness and unrepentant heart, you are gathering anger for yourself on the day of wrath and the revelation of righteous judgment from God, («Divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

6 Who will reward everyone according to his deeds: (The suggestion that it is impossible for a person to avoid the «judgment of God»).

7 those who seek glory, honor and immortality by perseverance in a good deed — eternal life; (Talion’s rule: if you behave as established by the priesthood, then, they say, you will live forever, behave badly, do not obey the priests, then, they say, God will punish you. This interpretation is beneficial to priests-priests of any religion).

8 but to those who persist and do not submit to the truth, but give themselves up to unrighteousness — rage and anger. (Talion’s rule: if you behave as established by the priesthood, then, they say, you will live forever, behave badly, do not obey the priests, then, they say, God will punish you. This interpretation is beneficial to priests-priests of any religion).

9 Sorrow and distress to every soul of a man who does evil, first, a Jew, [then] a Greek! (The Jew is in the first place, after all, «the chosen of Yahweh», the Greek-Greek is in the second, also the word «Greek» in this context means all non–Jews).

10 On the contrary, glory and honor and peace to everyone who does good, first to the Jew, and then to the Greek! (The Jew is in the first place, after all, the «chosen ones of Yahweh», the Greek Greek is in the second).

11 For there is no hypocrisy with God. (Personification of God, endowing the lord of God with human features. God has no face perception, that is, He does not single out a certain person, but this is not the case, see previous verses: 9—10).

12 Those who have sinned without the law will perish outside the law; and those who have sinned under the law will be condemned according to the law (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

13 (because not the listeners of the law are righteous before God, but the executors of the law will be justified, (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

14 for when the Gentiles, who have no law, by nature do what is lawful, then, having no law, they are their own law: (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

15 they show that the work of the law is written in their hearts, as evidenced by their conscience and their thoughts, now accusing, now justifying one another) (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

16 On the day when, according to my gospel, God will judge the secret affairs of men through Jesus Christ. (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

17 Behold, you are called a Jew, and you comfort yourself with the law, and you boast of God, (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view for Jews).

18 And you know [His] will, and you understand the best by learning from the law (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

19 And I am sure of myself that you are a guide for the blind, a light for those who are in darkness (Analogies, comparisons).

20 the teacher of the ignorant, the teacher of infants, who has a pattern of knowledge and truth in the law: (Analogies, comparisons).

21 How is it that when you teach another, you don’t teach yourself? (Analogies, comparisons).

22 When you preach not to steal, do you steal? saying, «Do not commit adultery,» are you committing adultery? abhoring idols, are you blaspheming? (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

23 Do you boast of the law, but by the transgression of the law do you dishonor God? (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

24 For for your sake, as it is written, the name of God is blasphemed among the Gentiles. (Reasoning about the law of Moses — the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).

25 Circumcision is useful if you keep the law; but if you are a transgressor of the law, then your circumcision has become uncircumcision. (Reasoning about the «benefits» and «non-benefits» of circumcision).

26 Now, if an uncircumcised person observes the ordinances of the law, will not his uncircumcision be imputed to him as circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).

27 And he who is uncircumcised by nature, who fulfills the law, will he not condemn you, a transgressor of the law in the Scriptures and circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).

28 For he is not a Jew who is outwardly, nor is circumcision, which is outwardly in the flesh; (Reasoning about the «benefits» and «non-benefits» of circumcision).

29 but [that] A Jew who is inwardly [such], and [that] circumcision, [which] is in the heart, according to the spirit, [and] not according to the letter: his praise is not from people, but from God. (The need to cancel the fulfillment of the Mosaic Law for the emerging pagan Christians. As is known from Acts, this topic was the main source of controversy in the early Church and was discussed at the Apostolic Council in Jerusalem (Acts, Chapter 15). In the epistle to the Romans, the Apostle Paul gives detailed arguments in defense of the council’s decision on the non-necessity of observing the law for baptized pagans and discusses justification by faith, sin and the law).

Chapter 3

1 So what is the advantage [of being] A Jew, or what is the use of circumcision? (Jews have always observed the rite of circumcision with special care. By the time of the New Testament, circumcision became the main external difference between a Jew and a non-Jew, a kind of symbol of Judaism).

2 A great advantage in all respects, and above all, that the word of God is entrusted to them. (Especially (slav.) — especially, most, most of all).

3 For what then? if some were unfaithful, will their infidelity destroy God’s faithfulness? (Justification by «true» faith).

4 Nothing. God is faithful, but every man is a liar, as it is written: You are righteous in Your words and will prevail in Your judgment. (God is always right, man is always wrong).

5 But if our unrighteousness reveals the truth of God, what shall we say? Will God not be unjust when He expresses anger? (I speak according to human [reasoning]). (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

6 Nothing. For [otherwise] how can God judge the world? (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

7 For if the faithfulness of God is exalted by my unfaithfulness to the glory of God, why else should I be judged as a sinner? (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

8 And shall we not do evil so that good may come out, as some slander us and say that we teach this way? Righteous is the judgment on such. (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).

9 So, what is it? do we have an advantage? Not at all. For we have already proved that both Jews and Greeks are all under sin (Paul «proved» that «everything is under sin»).

10 As it is written, there is not one righteous; (However, everything is according to the will of God!).

11 There is no one who understands; no one seeks God; (However, everything is according to the will of God!).

12 all have gone astray, every one is worthless; there is no one doing good, there is not one. (Everyone behaves «wrong»).

13 Their larynx is an open coffin; they deceive with their tongue; the poison of asps is on their lips. (Asp (Greek) — a poisonous snake).

14 Their mouths are full of slander and bitterness. (Everyone behaves «wrong»).

15 Their feet are quick to shed blood; (Everyone behaves «wrong»).

16 destruction and destruction are in their ways; (Everyone behaves «wrongly»).

17 they do not know the way of the world. (Everyone behaves «wrong»).

18 There is no fear of God before their eyes. (Everyone behaves «wrong»).

19 But we know that the law, if it says anything, speaks to those who are under the law, so that every mouth is blocked, and the whole world becomes guilty before God (Everyone behaves «wrong»).

20 For by the works of the law no flesh will be justified before him; for sin is known by the law. (The law of Moses is wrong).

21 But now, independently of the law, the truth of God has appeared, to which the law and the prophets testify («The truth of God, to which the law and the prophets testify» and acting «independently of the law» is only supposedly true!).

22 The truth of God is through faith in Jesus Christ in all and on all believers, for there is no difference, («The truth of God through faith in Jesus Christ in all and on all believers,» in other words, believe in Jesus Christ and all works! And everything, they say, will be great!).

23 because everyone has sinned and is deprived of the glory of God (Everyone behaves «wrong»).

24 Being justified freely, by his grace, by the atonement in Christ Jesus (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by his grace»).

25 Whom God offered as a sacrifice of propitiation in his Blood through faith, for the testimony of his righteousness in the forgiveness of sins committed before (The death of Jesus is understood in the New Testament as a redemptive sacrifice to God the father for the sins of all people).

26 In the [time] of God’s long-suffering, to the testimony of his righteousness at the present time, let it [appear] He is a righteous and justifying believer in Jesus. (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by His grace»).

27 Where is there something to boast about? destroyed. What law? [the law of] affairs? No, but by the law of faith. (Faith is suggestion and auto–suggestion).

28 For we recognize that a person is justified by faith, regardless of the works of the law. (Paul expounds the attitude of Christians to the laws of Moses. The essence of this statement is that «a person is justified not by the works of the law, but only by faith in Jesus Christ,» that is, the Law (Torah) is valid only until the «savior» comes).

29 Is the God of the Jews only, and not of the Gentiles? Of course, and pagans, (The assertion of monotheism).

30 For there is one God who will justify the circumcised by faith and the uncircumcised by faith. (Affirmation of monotheism).

31 So we destroy the law by faith? Nothing; but we affirm the law. (Faith in Jesus Christ establishes the law).

Chapter 4

1 What, say, did Abraham, our father, acquire according to the flesh? (References to the Old Testament history).

2 If Abraham is justified by works, he has praise, but not before God. (References to the Old Testament history).

3 For what does the Scripture say? Abraham believed God, and it was imputed to him as righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

4 The reward of the doer is imputed not out of mercy, but out of duty. (References to the Old Testament history, reasoning about the «righteousness» of faith).

5 But to him who does not do, but believes in him who justifies the wicked, his faith is imputed to righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

6 In the same way David calls a blessed person to whom God imputes righteousness regardless of deeds: (References to the Old Testament history, reasoning about the «righteousness» of faith).

7 Blessed are those whose iniquities are forgiven and whose sins are covered. (References to the Old Testament history, reasoning about the «righteousness» of faith).

8 Blessed is the man to whom the LORD does not impute sin. (References to the Old Testament history, reasoning about the «righteousness» of faith).

9 Does this beatitude refer to circumcision, or to uncircumcision? We say that faith was imputed to Abraham for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

10 When did you get imputed? after circumcision or before circumcision? Not after circumcision, but before circumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith).

11 And he received the sign of circumcision, [as] the seal of righteousness through faith, which [he had] in uncircumcision, so that he became the father of all believers in uncircumcision, so that righteousness would be imputed to them also (Reasoning about circumcision, as «the seal of righteousness through faith»).

12 And by the father of the circumcised, not only those who have been circumcised, but also those who walk in the footsteps of our father Abraham’s faith, which he had in uncircumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith). (Reasoning about circumcision as «the seal of righteousness through faith»).

13 For it is not by the law [granted] To Abraham, or his seed, the promise is to be the heir of the world, but by the righteousness of faith. (References to the Old Testament history, reasoning about the «righteousness» of faith).

14 If those who are established on the law are heirs, then faith is in vain, the promise is ineffective; (References to the Old Testament history, reasoning about the «righteousness» of faith).

15 for the law produces wrath, because where there is no law, there is no crime. (References to the Old Testament history, reasoning about the «righteousness» of faith).

16 So by faith, so that [it was] by mercy, so that the promise would be immutable for all, not only according to the law, but also according to the faith of the descendants of Abraham, who is the father of us all (References to the Old Testament history, reasoning about the «righteousness» of faith).

17 (as written: I have made you the father of many nations) before God, whom he believed, who gives life to the dead and calls the non-existent as existing. (References to the Old Testament history, reasoning about the «righteousness» of faith).

18 He, beyond hope, believed with hope, through which he became the father of many nations, according to what was said: «So your seed will be.» (References to the Old Testament history, reasoning about the «righteousness» of faith).

19 And, not having exhausted himself in faith, he did not think that his body, almost a hundred years old, was already dead, and the womb of Sarrin was dead; (References to the Old Testament history, reasoning about the «righteousness» of faith).

20 he did not waver in the promise of God by unbelief, but remained firm in faith, giving glory to God (References to the Old Testament history, reasoning about the «righteousness» of faith).

21 and being quite sure that he is also able to fulfill the promise. (References to the Old Testament history, reasoning about the «righteousness» of faith).

22 Therefore it was imputed to him for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).

23 However, it is not in relation to him alone that it is written what was imputed to him (References to the Old Testament history, reasoning about the «righteousness» of faith).

24 but also in relation to us; it will also be imputed to us who believe in the One who raised Jesus Christ our Lord from the dead (References to the Old Testament history, reasoning about the «righteousness» of faith).

25 Who was betrayed for our sins and rose again for our justification. (References to the Old Testament history, reasoning about the «righteousness» of faith. The fallacy of all these «abstractions» lies in the fact that there was no resurrection, Jesus fell into a coma, Jesus was used by the priests of Zoroastrianism from Parthia to inspire the followers of Jesus with the need for war with Rome, and to seize Palestine behind the scenes).

Chapter 5

1 So, having been justified by faith, we have peace with God through our Lord Jesus Christ, (From Paul’s point of view, the proof of the «righteousness» of faith has been found).

2 Through whom, by faith, we have gained access to that grace in which we stand and glory in the hope of the glory of God. (Discourse on grace).

3 And not only this, but we also boast about tribulations, knowing that patience comes from tribulation (Reasoning about tribulations and patience).

4 from patience experience, from experience hope, (Reasoning about the experience of hope and patience).

5 But hope does not put us to shame, because the love of God has been poured into our hearts by the Holy Spirit given to us. («Divine» bundles).

6 For Christ, when we were still weak, died at a certain time for the wicked. («Divine» bundles).

7 For hardly anyone will die for the righteous; unless for the benefactor, maybe someone will decide to die. («Divine» bundles).

8 But God proves his love for us by the fact that Christ died for us when we were still sinners. («Divine» bundles).

9 Therefore, all the more now, being justified by his blood, let us be saved by him from wrath. («Divine» bundles).

10 For if, being enemies, we have been reconciled to God by the death of his Son, how much more, having been reconciled, will we be saved by his life. («Divine» bundles).

11 And this is not enough, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation. («Divine» bundles).

12 Therefore, as sin entered the world by one man, and death by sin, so death passed into all men, [because] in him all sinned. («Divine» bundles).

13 For before the law, sin was in the world; but sin is not imputed when there is no law. («Divine» bundles).

14 But death reigned from Adam to Moses and over those who did not sin, like the transgression of Adam, who is the image of the future. (References to the Old Testament history).

15 But the gift of grace is not as a crime. For if many have been put to death by the crime of one, then all the more the grace of God and the gift by the grace of one Man, Jesus Christ, abound for many. («Divine» bundles).

16 And the gift is not as [judgment] for one who has sinned; for judgment for one [crime] is to condemnation; but the gift of grace is to justification from many crimes. («Divine» bundles).

17 For if by the transgression of one death reigned through one, how much more will those who accept the abundance of grace and the gift of righteousness reign in life through the one Jesus Christ. («Divine» bundles).

18 Therefore, as by the transgression of one all men are condemned, so by the righteousness of one all men are justified to life. («Divine» bundles).

19 For as by the disobedience of one man many have become sinners, so by the obedience of one many will become righteous. («Divine» bundles).

20 But the law came after, and thus the crime multiplied. And when sin multiplied, grace («Divine» bundles) began to abound.

21 That as sin may reign unto death, so grace may reign through righteousness unto eternal life by Jesus Christ our Lord. («Divine» bundles).

Chapter 6

1 What shall we say? should we remain in sin so that grace may multiply? No way. (Paul’s discourses on sin).

2 We died to sin: how can we live in it? (Paul’s discourses on sin).

3 Don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? («Divine» bundles).

4 So we were buried with him by baptism into death, so that, as Christ rose from the dead by the glory of the Father, so we also walk in a renewed life. («Divine» bundles).

5 For if we are united with him by the likeness of his death, then we must also be united by the likeness of his resurrection («Divine» bundles).

6 knowing that our old man was crucified with him, so that the sinful body would be abolished, so that we would no longer be slaves to sin; («Divine» bundles).

7 for the deceased was freed from sin. («Divine» bundles).

8 But if we died with Christ, we believe that we will live with Him, («Divine» bundles).

9 knowing that Christ, having risen from the dead, no longer dies: death no longer has power over him. («Divine» bundles).

10 For if he died, he died once for sin; but if he lives, he lives for God. («Divine» bundles).

11 In the same way, consider yourselves dead to sin, but alive to God in Christ Jesus our Lord. («Divine» bundles).

12 Therefore, let not sin reign in your mortal body, so that you obey him in his lusts; («Divine» bundles).

13 And do not commit your members to sin as instruments of unrighteousness, but present yourselves to God as those who have risen from the dead, and your members to God as instruments of righteousness. («Divine» bundles).

14 Sin must not rule over you, for you are not under the law, but under grace. (Paul’s discourses on sin).

15 What is it? will we sin because we are not under the law, but under grace? No way. (Paul’s discourses on sin).

16 Do you not know that to whom you give yourselves as slaves for obedience, you are also slaves to whom you obey, or [slaves] of sin to death, or of obedience to righteousness? (Paul’s discourses on sin).

17 Thanks be to God that, having previously been slaves of sin, you have become obedient from the heart to the way of teaching to which you have committed yourself. (Paul’s discourses on sin).

18 But when you were freed from sin, you became servants of righteousness. (Paul’s discourses on sin).

19 I speak according to human reasoning, for the sake of the weakness of your flesh. As you have given your members as slaves to uncleanness and iniquity for lawless deeds, so now present your members as servants of righteousness for holy deeds. (Paul’s discourses on sin).

20 For when you were slaves of sin, then you were free from righteousness. (Paul’s discourses on sin).

21 What kind of fruit did you have then? [Such deeds], of which you are ashamed now, because their end is death. (Paul’s discourses on sin).

22 But now that you have been freed from sin and have become servants of God, your fruit is holiness, and the end is eternal life. (Paul’s discourses on sin).

23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Paul’s discourses on sin).

Chapter 7

1 Do you not know, brethren (for I say to those who know the law), that the law has power over a person while he is alive? (Paul’s discourses on sin and the law).

2 A married woman is bound by law to a living husband; and if her husband dies, she is freed from the law of marriage. (Analogies, comparisons).

3 Therefore, if she marries another while her husband is alive, she is called an adulteress; but if her husband dies, she is free from the law, and she will not be an adulteress by marrying another husband. (Analogies, comparisons).

4 In the same way, my brethren, you died for the law in the body of Christ, in order to belong to another who rose from the dead, so that we may bear fruit to God. (Paul’s discourses on sin and the law).

5 For when we lived according to the flesh, then the passions of sin, [revealed] by the law, worked in our members to bring forth the fruit of death; (Paul’s discourses on sin and the law).

6 But now, having died to the law by which we were bound, we have been freed from it, so that we may serve God in the renewal of the spirit, and not according to the old letter. (Paul’s discourses on sin and the law).

7 What shall we say? Is it really a sin [from] the law? No way. But I did not know sin otherwise than through the law. For I would not understand wishes either, if the law did not say: do not wish. (Paul’s discourses on sin and the law).

8 But sin, taking the occasion from the commandment, produced in me every desire: for without the law, sin is dead. (Paul’s discourses on sin and the law).

9 I once lived without the law; but when the commandment came, sin revived (Paul’s reasoning about sin and the law).

10 But I died; and thus the commandment [given] for life served me for death, (Paul’s discourses on sin and the law).

11 because sin, having taken a reason from the commandment, deceived me and killed me with it. (Paul’s discourses on sin and the law).

12 Therefore the law is holy, and the commandment is holy and just and good. (Paul’s discourses on sin and the law).

13 So, has the good become deadly to me? No way; but sin, which turns out to be sin because it causes death to me through good, so that sin becomes extremely sinful through the commandment. (Paul’s discourses on sin and the law).

14 For we know that the law is spiritual, but I am carnal, sold to sin. (Paul’s discourses on sin and the law).

15 For I do not understand what I am doing, because I do not do what I want, but what I hate, I do. (Paul’s discourses on sin and the law).

16 But if I do what I do not want, then I agree with the law that it is good (Paul’s reasoning about sin and the law).

17 Therefore, it is no longer I who do this, but sin that lives in me. (Paul’s discourses on sin and the law).

18 For I know that good does not live in me, that is, in my flesh; because the desire for good is in me, but I do not find it to do it. (Paul’s discourses on sin and the law).

19 I do not do the good that I want, but I do the evil that I do not want. (Paul’s discourses on sin and the law).

20 But if I do what I do not want, it is no longer I who do it, but sin that lives in me. (Paul’s discourses on sin and the law).

21 So I find the law that when I want to do good, evil will come to me. (The Law of the Torah (Moses) became corrupted).

22 For according to the inner man I find pleasure in the law of God; (Paul finds pleasure in the Torah).

23 But I see in my members another law that opposes the law of my mind and makes me a prisoner of the law of sin that is in my members. (The struggle of the flesh and the spirit has been going on since the time of the Law of Moses, but it has not yielded results: the flesh continues to rule over the soul, the Jews are also guilty before God and are doomed to perish. The only difference is that, having the law, a person knows how to act, but if he sins, it is because of his nature and because the law does not give him sufficient strength).

24 I am a poor man! who will deliver me from this body of death? (From Paul’s point of view, the contradiction between the flesh and the spirit can be overcome only with the help of faith in Christ, who took upon himself the sin of all living and gave everyone hope for imaginary salvation).